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SPIRAGO'S METHOD 



OF 



CHRISTIAN DOCTRINE 

3 JHattual 

FOR PRIESTS, TEACHERS, AND PARENTS 

EDITED BY 
THE RIGHT REV. S. G. MESSMER, D.D., D.C.L. 

BISHOP OF GREEN BAY, WISCONSIN 



| ) j 

NEW YORK, CINCINNATI, CHICAGO 

BENZIGER BROTHERS 

PRINTERS TO THE HOLY APOSTOLIC SEE 

1901 






b'ft 



imprimatur. 



4< MICHAEL AUGUSTINE, 

Archbishop of New York. 



New York, April 6, 1901. 



THE LIBRARY OF 
;*fc€>N(3RCS6 , ,. | '* 

Twc*<5o*fca !Rfct(veo 

'oct: \ *i§br 

COPVRHSHT ENTRY 

CLASS <X XXc N». 

copy a 



Copyright, 1901, by Benziger Brothers. 



TO THE MEMBERS 
OF THE 

SUNDAY-SCHOOL CONFERENCES 

AT THE 

Columbian Catfjoltc Skimmer J&rfjoal 
Detroit, July, 1900 

A FRIENDLY GREETING 
FROM 

THE EDITOR 



EDITOR'S PREFACE 

The Rev. Francis Spirago, the author of this work, is 
Professor of Religion at the Normal School in Trautenau, 
Austria. Some time ago he published a popular explanation 
of the Catechism (" Volkskatechismus "), which in a few 
years had an astonishing sale. It was translated into Eng- 
lish under the title "The Catechism Explained," and is very 
popular with priests and lay catechists wherever English is 
spoken. Last year Spirago published the " Handbuch der 
Specialmethodic des Katholischen Religionsunterrichtes," 
the present work. But as he tells us in his preface, it was 
written nearly ten years ago, during which time he has kept 
revising and improving the book, giving it the benefit of 
ten years' experience in teaching Religion. He says fur- 
ther, " I have endeavored to apply to religious instruction 
the principles of modern pedagogics, which, on the whole, 
have produced great results in the field of education." 

In regard to the need of following a certain method 
specially adapted to the teaching of Catholic truth to chil- 
dren and other uninstructed persons, the author remarks : 
"Religious instruction closely resembles the practice of 
medical science. We pity the man who would enter upon 
a course of healing diseases totally heedless of the advice 
of practical and able physicians and the experience of past 
centuries. Still more would we pity the patients falling 
into the hands of such a quack whose maxim is : Experi- 
ment is better than study. What applies to physicians and 
the care of the body likewise holds good for the teacher 
of religion and the care of the souls of the young. It is 

5 



6 Editor s Preface 

therefore a duty incumbent on every Catechist to acquire 
the knowledge provided by the accumulated counsels of 
able teachers and the experience of many centuries in the 
province of religious instruction." The necessity for Cate- 
chists to be properly acquainted with certain principles and 
rules to be followed in teaching Christian Doctrine has 
always been recognized in the Church. While ail instruc- 
tion of whatever kind is necessarily governed by some gen- 
eral principles, there are special principles which apply either 
exclusively or at least more widely to the teaching of some 
particular branch of knowledge. These principles, when 
applied, constitute the method of teaching. What may be 
the correct and appropriate method of teaching depends 
on the nature of the matter to be taught, on the aim and 
purpose to be attained, and on the character and capabil- 
ity of the person to be instructed. Other principles gov- 
ern historic instruction, others, mathematical instruction, 
others again the teaching of physical, others that of meta- 
physical and philosophic science. All educators are more- 
over of one mind that the same method of teaching can not 
be applied when teaching children and the ignorant as when 
teaching the adult and the intelligent. Religion, which is 
the highest and noblest branch of all knowledge given to 
man, and at the same time the most highly speculative and 
most directly practical science, differing from all other knowl- 
edge in origin, objects, and aim, demands most assuredly 
special principles and rules, a special method to be followed, 
when it is taught to man. 

The systematic treatise on this method, when applied 
to the religious instruction of adults or grown people, is 
usually called " Homiletics," also "The Theory and Method 
of Preaching," or " Sacred Eloquence." When it refers to 
the religious instruction of children, or of youth, or of 
illiterate and uninstructed adults, it is called " Catechetics," 
or the "Theory and Method of Catechizing," or also the 



Editor s Preface 7 

" Method of Christian Doctrine." It might also be called 
the "Method of the Catechism," inasmuch as the term 
" Catechism " is being more generally used in our days by 
English-speaking Catholics to indicate, not only the religious 
text-book for the use of the children, written in the form 
of questions and answers, but also the familiar instruction 
or lesson explaining the book. Such was indeed the origi- 
nal meaning of the Greek term " Katechismos," used in the 
primitive Church to indicate the first and rudimentary in- 
struction in Christian Doctrine given by word of mouth 
(Katechein = to sound unto one, to speak to one) to the 
converts from paganism or Judaism (perhaps in allusion to 
i Cor. xiv. 19, Greek text). Hence "to catechize" meant 
to teach the elementary and fundamental Christian truths 
by way of simple and familiar oral instruction, usually given 
in the form of questions and answers. While the term 
"Catechism" is still universally used in the French lan- 
guage to indicate this elementary religious instruction of 
children, in other languages the term " Christian Doctrine " 
has been more common, especially before Luther attempted 
to appropriate the term " Catechism " for his book. The 
Italians and Spaniards, retaining the ecclesiastical termi- 
nology, simply call it "La Dottrina Cristiana," which is 
literally the same as " Christenlehre " used by German 
Catholics. We have preferred the title " Method of Chris- 
tian Doctrine " as being more in harmony with the official 
language of the Church. 

As we shall often mention the term " Sunday-school," a 
few remarks on the subject may not be out of place. 

It is commonly claimed that the modern Sunday-school 
owes its origin to Robert Raikes, the English printer, who 
established his first Sunday-school at Gloucester, England, 
in 1780. But the honor belongs to St. John La Salle, who 
opened his "£cole Dominicale " at Paris in 1699, nearly a 
hundred years before Raikes. Seeing that so many boys, 



8 Editor s Preface 

engaged at work all the week, received no instruction, either 
religious or secular, La Salle resolved to gather them on 
Sundays, their only free day. With his brethren he taught 
those boys from twelve to three o'clock the various secular 
branches, among them geography, drawing, geometry, book- 
keeping, and always closed the class with religious in- 
struction or the catechism. This was really the first 
Sunday-school of this kind in Europe. Later on the secular 
instruction, as a feature of the Sunday-school, disappeared, 
just as it happened with the Protestant system, and we now 
understand by Sunday-school " a school for religious instruc- 
tion on Sunday, more particularly the instruction of children 
and youth" (Century Dictionary). Taken in this sense, the 
first notice of a formal school class in Christian Doctrine on 
Sunday is the programme published in May, 1557, for the 
Jesuit college at Cologne, which orders the pupils of the 
higher classes to attend instruction on the larger catechism 
of Canisius every Sunday afternoon at four o'clock, while 
the lower classes had to learn the smaller catechism of the 
same author every Saturday at four o'clock p.m. 

If by Sunday-school is simply meant the special cate- 
chetic instruction given to children on Sundays and feast- 
days, it is surprising, indeed, to hear from our latest ency- 
clopaedias that Sunday-schools began only with the Protestant 
Reformation. It betrays a stupendous ignorance of the 
history of Christian Doctrine in the Catholic Church, when 
McClintock's Cyclopaedia says in regard to the Middle Ages 
that " hundreds of years then went by without any general 
effort on the part of the Church for the religious instruction 
of children." Several synods of the twelfth and thirteenth 
centuries, in Hungary, France, and Italy, ordain that on 
Sundays and feastdays parents shall bring their children 
of from seven to fourteen years old to church in order to 
be instructed in the Catholic faith. A similar ignorance is 
shown by the same writer when he says of the times follow- 



Editor s Preface 9 

ing the Reformation that " although in numerous instances 
previously catechization had been practised on the Lord's 
Day, . . . yet nothing like a general system of teaching the 
young on Sundays, whether m secular or religious learning, 
was known prior to 1780." This in the face of the Council 
of Trent, St. Charles Borromeo, Popes Clement VIII., 
Benedict XIII. and XIV., the numerous sodalities of Chris- 
tian Doctrine, and the many provincial councils East and 
West, who all repeated with one voice the old Catholic rule, 
Teach the children the Christian Doctrine on Sundays and 
feastdays. The Sunday-school, as a school of religious 
instruction, belongs, name and all, to the Catholic Church. 
We claim it with the same right that we claim the Catechism, 
although Luther may have been the first to apply this name 
to the particular text-book of Christian Doctrine. But the 
book itself, the Catechism, is ours. According to the Ency- 
clopaedia Britannica, " the earliest of the catechisms of this 
Church {i.e. the Roman Catholic) appear to be that of Kero, 
a monk of St. Gall, who lived in the eighth century, and 
that which is ascribed to Olfried, a monk of Weissenburg in 
the ninth century." We see no reason why.Catholics should 
not use the term " Sunday-school " simply because it has 
been more commonly used by Protestants than by Catholics. 
If it be objected that the term implies the idea of teaching 
religion by laymen, we reply that this is perfectly consistent 
with Catholic Doctrine, as will be shown below on pp. 67 ff. 
Thus while there is no valid objection to the term, it very 
aptly serves to distinguish between the religious instruction 
given to the children in the school on weekdays and that 
given on Sundays to those who do not attend the Catholic 
school. 

It remains to state what our work has been in preparing 
this American edition. When we examined the English 
translation sent to us, it became at once evident that the 
work needed a partial revision to make it more American, 



to Editor s Preface 

i.e. adapted to the needs and wants of Catechists in Amer- 
ica. Hence we have omitted some things well enough 
suited to European conditions, but of no interest and of no 
use to American readers. In their place American Councils 
and writers have been laid under contribution, perhaps to a 
greater extent than some critics would allow. In this our 
object was to let better and more experienced men than 
ourselves speak to the reader, and to show the haruiony and 
concord of American Catholic educators with the catecheti- 
cal tradition of the old Catholic world. If any further proof 
were needed besides these frequent references to show that 
the Catholics of America are fully alive to the necessity of 
providing for their children a thorough and solid instruction 
and training in Holy Religion, which is not to be confined 
to the four church walls and is not to be intrusted to any 
unskilled and inefficient teachers, no matter how pious and 
well-intentioned, it is the fact that of late " Sunday-school 
Conferences " have been made a regular feature of our 
Catholic Summer Schools, where this important work in the 
Church and the best methods of promoting it are discussed 
with the greatest interest and a genuine Christian zeal by 
priest and layman. Let us hope it is a revival in the United 
States of the once great and powerful work of the " Chris- 
tian Doctrine Sodalities " in Europe. The movement cer- 
tainly deserves to be recorded in the annals of Christian 
Doctrine in America. 

American Catholics, at least the English-speaking, are for 
more than one reason united in a bond of closer interest 
and sympathy with their brethren of the faith in Canada, 
England, and Ireland. The reader of the article on 
" Church Legislation " and on Christian Doctrine in " The 
Nineteenth Century " will not fail to see how the work of 
Christian Doctrine with us and with them moves on har- 
monious lines. 

No apology need be made for the many references to 



Editor s Pi^eface 1 1 

"The Ministry of Catechizing" by Bishop Dupanloup. 
Translated from the original French, it is the only Catholic 
standard work on this subject in the English language, a 
work that, in our opinion, ought to be studied day and night 
by every priest of the land called to exercise that great 
ministry. It may not be possible, nor, perhaps, always 
advisable, with us in America, to carry out exactly the rules 
and wishes laid down by the zealous Bishop of Orleans. 
Yet no Catechist, desirous of improving his work so as to 
make it yield a richer harvest, can read Dupanloup's book 
without learning the most useful lessons of catechetic prac- 
tice, and rekindling in his heart the fire of an apostolic love 
for his children, — the two indispensable requisites of a good 
Catechist. We know of no other book in the English lan- 
guage where the pernicious system, by which the Catechism 
or Christian Doctrine is made a mere school task or memory 
drill, is treated more unmercifully, or where the necessity 
and method of making Catechism an education, a training 
of mind and heart and character, is more clearly explained 
and more urgently demanded. In several places of our 
own little work we have tried to call attention to this all- 
important point. For, we believe with the " Catholic 
Bishop" who wrote those most opportune articles on "Our 
Failures in Religious Education" {Ave Ma?ia, 1891, March 
16 and May 25) that these failures are due in a very great 
measure not so much to defective Catechisms, but to the 
defective system and method followed in teaching Cate- 
chism, especially to the neglect of a thorough cultivation 
of religious sentiment and affections in the hearts of the 
children. This applies, unfortunately, not only to lay Cate- 
chists, but also to the clergy. 

In this connection we do not hesitate to say that as far as 
our information goes, too little attention is given to theo- 
retical as well as practical " Catechetics " in our seminaries. 
The desire expressed by our last Plenary Council in Balti- 



12 Editoi : s Preface 

more (no. 173 and 201) that this science and art should 
be taught in these institutions, becomes more urgent every 
day. It is no presumption when the author and the editor 
of this present work express their opinion that " it might 
well be used as a text-book or manual in those institutions 
where candidates for the priesthood and for the teacher's 
profession are being educated." It is the only work of this 
kind published in the United States. 

Although the integral part of Spirago's original has been 
retained, with but few exceptions, we have made so many 
additions, short and long, that it became impracticable to 
distinguish the editor's work from that of the author. How- 
ever, we are willing to take the responsibility for every 
statement made in the book. In two or three instances 
where we differ from Spirago, both opinions are given. 

Secondly, while we have followed substantially the origi- 
nal arrangement of the matter, we have endeavored to put 
a great many details and paragraphs into more logical 
order, thereby avoiding needless repetitions found in the 
German work. For this purpose we have subdivided the 
chapters into articles and sections (A, B, C). 

In sending forth this little volume our ardent desire is 
that it may be another help to priests and laymen engaged 
in the great ministry of catechizing, and that " Spirago's 
Method " may, by the blessing of God, do as much good 
for immortal souls as " Spirago's Catechism " has done and 
is still doing. 

* S. G. MESSMER. 

Menominee Indian Reservation, 

Keshena, Wis., 

Corpus Christi, 1901. 



CONTENTS 



CHAPTER I. — CHRISTIAN DOCTRINE IN GENERAL 



6. 



Purpose and Aim . 
Necessity and Importance 
Modern Church Legislation 

A. United States . 

B. British Empire 
Main Parts or Branches 

A. Doctrinal Subjects . 

B. Religious Practices . 
The Catechetical Office 

A. Its Excellence . 

B. Its Officials . 
Qualities of the Catechist 

A. Moral Qualities 

B. Intellectual Qualities 
Conditions of Success . 
Difficulties and their Remedies 



PAGE 

19 
28 

37 
39 
45 
5o 
5i 
66 

7i 
7i 
73 
80 
81 
90 
96 
105 



CHAPTER II. — THE COURSE OF CHRISTIAN DOC- 
TRINE 



1. General Principles 








112 


2. Bible History 








119 


3. Catechism 








*33 


4. Church History 








143 


5. Liturgy .... 








148 


6. Class Programmes . 








155 


A. Full Graded Schools 








155 


B. Smaller Schools 








161 


C. American Parochial Schools 






163 


D. Catholic Sunday-schools 








170 



M 



Contents 



CHAPTER III. — THE MODE OF TEACHING 






TIAN DOCTRINE 


ART 
I. 


Qualities of the Instruction 




A. 


Perspicuity 








B. 


Uniformity 










C. 


Psychological Fitness 










D. 


Practicalness . 










E. 


Attractiveness . 










F. 


Ecclesiastical Spirit . 








2. 


Forms of Instruction . 










A. 


The Lecture Form 










B. 


The Question Form . 










C. 


The Object Form 








3- 


Stages of the Instruction 










A. 


Bible History . 












l. Notice of the Subject 










2. The Narration . 










3. Repetition and Explanation 








4. Exposition or Commentary 








5. Practical Application 






B. 


Catechism .... 

1. Notice of the Subject 

2. Development and Definition 

3. Explanation 

4. Argument or Proofs . 

5. Practical Application . . 

6. The Sixth Commandment . 






C. 


Church History and Liturgy 




4- 


Aids 


to Instruction 






A. 


Impression and Memorizing 






B. 


Attention and Discipline . 






C 


Rewards and Punishments 




5- 


A Summary View 






A. 


Correct Mode . 






B. 


Wrong Mode . 









CHRIS- 



Contents 



15 



CHAPTER IV. — EDUCATIONAL TOOLS IN CHRIS- 
TIAN DOCTRINE 



ART. 
I. 



6. 



Religious Pictures . 

A. Educational Value . 

B. Requisite Qualities . 

C. Use in Class . 
Wall Maps 

The Blackboard 
Text-books 
The Catechism 

A. Requisite Qualities . 

B. Defects . 

C. Catechetical Formulas 
The Catholic Library . 

A.. Selection of the Books 
B. Use of the Books 



302 
302 
308 
310 

3H 
3i6 

33 l 
339 
339 
347 
35o 
358 
360 
366 



2. 



CHAPTER V. — PIOUS PRACTICES IN CHRIS- 
TIAN DOCTRINE 
Prayers 

A. Educational Importance . 

B. Forms of Prayer 

C. Method of Teaching Prayer 
Sacred Hymns 

A. Educational Value and Use 

B. Requisite Qualities . 



3. The Holy Sacrifice of the Mass 

A. Hearing Mass . 

B. The Homily 

C. Serving Mass . 

4. First Holy Confession . 

A. Educational Advantages . 

B. Preparatory Instruction . 

C. Main Parts of Confession 

I. Examination of Conscience 



37i 

37i 
374 
380 
3 88 
388 

395 

400 
400 
410 

414 
419 
419 
422 

427 
427 



II. Contrition and Purpose of Amendment 440 



i6 



Contents 



6. 



III. Confession (The Accusation of Sins) 

IV. Satisfaction (Penance) 
D. External Circumstances . 

First Holy Communion . 

A. The Preparatory Instruction 

B. The External Celebration 
Holy Confirmation 



445 
447 
448 
45 2 
45 2 
463 
467 



CHAPTER VI. — HISTORICAL SKETCH OF CHRIS- 
TIAN DOCTRINE 



5- 



The Messianic Days 

A. Jesus Christ .... 

B. The Apostles .... 
The Ancient Church . 

A. The Catechumens 

B. Celebrated Catechists 

The Middle Ages .... 

A. Character of the Instruction 

B. Celebrated Teachers . 
Modern Times .... 

A. Modes and Agents of Instruction 
Catechetic Writers . 

1. Method of Catechising 

2. Catechisms 
Nineteenth Century 
Various Tendencies . 
European Continental Writers . 
American and English Writers 



B. 



The 
A. 
B. 
C. 



Appendix 
Index . 



The Catechist's Library . 



476 
47S 
483 
487 
487 
498 
5°4 
5°4 
5ii 
5i7 
5i7 
524 
524 
532 
539 
539 
546 
556 

569 
579 



SPIRAGO'S METHOD OF CHRISTIAN 
DOCTRINE 



Spirago's Method of Chris- 
tian Doctrine 

CHAPTER I 

CHRISTIAN DOCTRINE IN GENERAL 

Art. i. — Purpose and Aim 1 

What the purpose and aim of all religious 
instruction must be follows clearly from the 
nature of Religion itself, which in its full sense 
is not merely the knowledge of God and His 
holy will, but also a divine worship and a con- 
duct of life in accordance with that knowledge. 
Consequently the aim of Christian Doctrine 
must be twofold, namely, to impart Christian 
knowledge and to instil Christian life ; it is not 
instruction only, but above all education. 4l In- 
struction provides the mind with the knowledge 
of certain things ; education lifts up the whole 
soul. Instruction addresses itself directly only 

1 Dupanloup, pp. I ff. Lambing, pp. I ff., 26 ff. Irish Eccl. 
Record, 1893, pp. 150 ff. This splendid article on "The Nature of 
Catechistic Work " is also found in the appendix to Gerson's beautiful 
little book. 

19 



20 Christian Doctrine 

to the understanding; education forms at the 
same titne the understanding, the heart, the 
character, and the conscience. . . . To do 
the work of the Catechism, then, is not only to 
teach children Christianity; it is to educate them 
in Christianity " (Dpi. p. 2). " The question is 
not only how to instruct or how to make re- 
ligion understood ; but how to touch souls, to 
convert them, to make them love God and 
Jesus Christ; how to root out all the evil in- 
clinations of these young hearts and to sow in 
them the seeds of all virtues; how to inspire 
them with a horror of evil and with the love of 
good. This is the end always to be kept in 
view " {Id. p. 1 26). 

1. Children must be led to the knowledge 
of God. This is done when the Catechist 
makes known to the children the truths of 
faith revealed by God. It would, however, 
be a mistake on the Catechist s part to attach 
the main importance to an exact knowledge 
and rehearsing of the words of the Catechism. 

Of course, importance must be attached to 
correctness and precision of expression, like- 
wise to exact definitions, for without these an 
exact and clear conception of the subject is im- 
possible. A knowledge of the words is, never- 
theless, not the principal thing, since it is quite 
possible to express one and the same thought 



Christian Doctrine 21 

in different ways. Religion must not be con- 
fined within the narrow limits of the letter, 
since Christ Himself declares it to be " spirit 
and life" (John vi. 64). Christ said to the 
Samaritan woman, " God is a Spirit, and they 
that adore Him must adore Him in spirit and 
in truth " (John iv. 24). And St. Paul says, 
" The letter killeth, but the spirit quickeneth " 
(2 Cor. iii. 6). It would be degrading rational 
beings were nothing further required of them 
than is required of parrots, which can learn to 
repeat certain words without knowing the mean- 
ing of what they say. 

(a) The Catechist must therefore strive, first 
of all, to make the children grasp the sense of 
the words and understand the truths of faith. 

St. Augustine says, " The best way to teach 
is this : to make the listener hear the truth, and 
understand what he hears." For this reason 
the Catechist must avoid as far as possible all 
dry lecturing, and make his teaching as plain 
and perspicuous as possible, so that the children 
may, so to speak, see the dogmas with their very 
eyes. This was Our Lord's manner of teach- 
ing ; He spoke in parables and pithy sentences. 
Hence it was that the people came to Him in 
crowds and listened for whole days to His 
words. If He had discoursed in a dry and 
uninteresting manner, His words would have 



22 Christian Doctrine 

wearied the people, and they would soon have 
gone away. 

In order that the children may understand the 
truths of faith, the Catechist must adapt himself 
to their capacity and put himself on a level with 
them ; this is done by using simple and every- 
day expressions and short sentences. Scholas- 
tic and technical terms used in theology are to 
be avoided as much as possible in school in- 
struction. Hence it is not without reason that 
St. Paul calls early religious instruction " the 
giving of milk" (i Cor. iii. 2). 

(b) Again, this knowledge and understanding 
of the truths of religion alone does not suffice ; 
the Catechist must train his scholars to a lively 
and energetic faith, and for this reason he must 
seek to convince them of the truth of the 
doctrines of faith. 

If nothing further is required from the chil- 
dren than a mere belief on the authority of the 
teacher, they are liable later on to allow them- 
selves only too easily to be shaken in their faith 
on the authority of other men. The children 
must be told to believe upon the authority of 
God, speaking to us through Holy Church, in 
whose name the Catechist now instructs them. 
In order to convince children that God has 
spoken and revealed to us the doctrines of our 
holy faith, the Catechist must bring forward 



Christian Doctrine 23 

evidences ; for example, the utterances of Our 
Lord, the definitions of the Church and her 
universal belief, facts from Bible History. See 
the excellent remarks by Schuech, pp. 264 ff. 
(See below, Ch. 111. pp. 252 ff.) 

Moreover, he must bring into his class relig- 
ious practices, " acts of religion," more espe- 
cially acts of faith. For instance, in treating of 
the doctrine of Our Lord's Divinity, he will let 
the children stand up, and say with joined 
hands and looking at the crucifix, " We believe, 
Lord Jesus Christ, that Thou art the Son of 
God." It is by means of such acts of faith that 
man corresponds with the grace of God, and 
gains more easily that clear insight and convic- 
tion which is necessary to faith, according to 
the words of St. Augustine, " I believe, that I 
may understand." By introducing acts of relig- 
ion, religious instruction becomes in a meas- 
ure religious worship. (See pp. 66 ff.) 

2. But mere knowledge of and belief in relig- 
ion, however reasonable, is worthless before 
God, according to the words of St. Paul : " If I 
should have prophecy, and should know all 
mysteries and all knowledge, and if I should have 
all faith, so that I could remove mountains, and 
have not charity, I am nothing " (1 Cor. xiii. 2). 

What would it avail to know, for instance, 
what contrition is, and vet to be without it ? 



24 Christian Doctrine 

For this reason Thomas a Kempis says : " I 
would rather feel compunction than know its 
definition " (Bk. I. ch. i. n. 3). Hirscher rightly 
says : " He who believes the fundamental truths 
of Christianity and bears in his heart the senti- 
ments of a true Christian, though perhaps less 
in the sight of man, is greater before God than 
one who can answer the hundred questions of the 
Catechism and is devoid of a living faith. " There- 
fore a Catechist who would attach importance 
to learned words rather than to understanding 
and heartfelt conviction, would be like a father 
giving a stone to his child who asked for bread 
(Luke xi. 11). 

Hence, children must be led on to a conduct 
of life in accordance with God's will. For this 
reason the Commandments of God must be 
made known and explained to them. The 
knowledge of the Commandments is all-impor- 
tant. Even the Romans had a saying : l< The 
will can not desire that of which the mind has 
no knowledge." Yet the bare knowledge of 
the Commandments and their respective defini- 
tions is not in itself sufficient. What would it 
profit a boy to know a learned definition of 
theft, if notwithstanding he steal ? What he 
needs besides the definition is a real horror 
of theft and a firm purpose never to steal. It 
is the same here as in teaching arithmetic. 



Christian Doctrine 25 

What good will it do the children to know the 
meaning of numbers, of addition and subtrac- 
tion, and yet to be unable to solve the simplest 
problem? The knowledge of the precept or 
the rule is, as it were, the shell, but the carry- 
ing out of the precept is the kernel. 

Referring to 1 Tim. i. 5, " Now the end of the 
commandment is clearly from a pure heart and 
a good conscience and an unfeigned faith," 
St. Augustine (ch. 111. n. 6) says that not only 
ought our own eye to be kept fixed on that end 
in all things, and all that we utter be made to 
refer to it ; " but in like manner ought the gaze 
of the person whom we are instructing by our 
utterance to be moved toward the same, and 
guided in that direction." And he concludes 
with the well-known words : " Take this love, 
therefore, as the end that is set before you, to 
which you are to refer all that you say, and 
whatever you narrate, narrate it in such a man- 
ner that he to whom you are discoursing, on 
hearing may believe, on believing may hope, on 
hoping may love " (ch. iv. n. 8). 1 

But as the practice of religion is a matter of 
the will, the Catechist must seek to turn the 
children's will toward good and to restrain it 
from evil. (See the beautiful remarks of Schuech, 

1 Reference is thus made to St. Augustine's work : " On the Cate- 
chizing of the Uninstructed." 



26 Christian Doctrine 

pp. 275 ff.) While it is important to remember 
that " it is with the will that man serves the 
Creator, not with the feelings " (Lbg. p. 27), yet 
the Catechist must arouse in the children those 
feelings and affections which serve to move the 
will in the right direction. This is mainly done 
by bringing forward motives, i.e., reasons to 
move the will. (See Ch. in., pp. 260 ff.) The 
Catechist points to the will of God and the good 
or evil consequences of an act. He should 
further show the beauty of virtue by means of 
examples which exercise a powerful influence 
on the young mind. Other examples wisely 
chosen may bring before the children the ugli- 
ness of sin and fill them with a horror of vice. 
The proverb, " Example teaches better than pre- 
cept," finds its application here. Pope Gregory 
the Great says explicitly : " The greater part 
of mankind is moved to desire after heavenly 
goods more by example than by reasoning." 
It is by means of examples that desires, appe- 
tites, and the creature's imitative instincts are 
stimulated. Here, again, the Catechist must 
introduce acts of religion. For instance, the 
children make the solemn promise to keep, for 
the future, the Commandment in question. 
After the Fourth Commandment has been 
treated of, the children might stand up and say, 
with joined hands and looking at the crucifix : 



Christian Doctrine 27 

ki Lord Jesus, we promise always to honor our 
parents. Help us to carry out this resolution." 
St. Francis Xavier, the Apostle of the Indies, 
acted in this manner when instructing the 
heathen, and obtained very great results. (See 
below, Ch. in. pp. 238 ff., 264 ff.) 

3. Children must further be instructed in all 
concerning the worship of God, especially prayer, 
the Holy Mass, and the Sacraments. 

Here again mere instruction is not sufficient. 
The Catechist must lead the children on to the 
use of the above means of grace provided by 
the Church. To teach religion without teach- 
ing the practice of it, is like attempting to 
train an organist by mere instruction, without 
letting the pupil exercise upon the instrument. 
In giving religious instruction the Catechist 
must not be like a lifeless finger-post which 
points out the way, it is true, but does not go 
itself. " Be very certain that nothing which you 
put only into the mind of your children will 
remain there, unless you lay a foundation of 
Christian practices in their life. . . . Theory, 
for children above all, goes for nothing; prac- 
tice is everything. With practice instruction 
will be remembered ; without it, it will be as 
flowing water" (Dpi. p. 196). 

Religious instruction must £0 hand in hand 
with religious education. The Catechist must 



28 Christian Doctri. 



ne 



be at once a teacher and an educator. Relig- 
ious education is more important than religious 
instruction, yet this latter is not to be under- 
valued, for it is, so to say, the root. If the root 
be not good, the stem which, in this case, is edu- 
cation, must suffer on that account. Here we 
may apply Our Lord's words : " Do these things, 
and do not leave those undone " (Matt, xxiii. 23). 

Art. 2. — Necessity and Importance x 

We are not concerned with the necessity and 
importance of the Christian religion for man in 
general. The question here is, whether it is 
important, nay, positively necessary, that chil- 
dren, the young, should from their early years 
be taught the knowledge of God and trained 
in His holy service. 

The French philosopher and freethinker, 
Rousseau, maintained that religion should be 
completely banished from the education of 
youth ; only when they have arrived at a more 
mature age should young persons be helped to 
find the true religion. His impious and foolish 
doctrine has found a host of defenders ever 
since it appeared. 

But the Church of God and the sound com- 
mon sense of mankind have always and strongly 

1 Sch. pp. 200 ff. ; Lbg. pp. 4 ff. ; Dpi. pp. 266 ff. 



Christian Doctrine 29 

maintained the contrary. The history of Chris- 
tian Doctrine in the Catholic Church (see Ch. vi.) 
and the Church's positive and strict laws in this 
regard (see Art. 3, pp. 37 ff.), prove the truth of 
Dupanloup's remark : " There has never been 
any change in the Church as to the necessity 
and the incalculable benefit of the Catechism, 
understood and practised as we have just de- 
scribed " (p. 14). Says Lambing (p. 6), "The 
spirit of the Church has ever been that of her 
Divine Founder. For this reason she has 
always regarded the young with the most ten- 
der solicitude. . . . Her bishops, popes, and 
councils have not thought it beneath their dig- 
nity to pay the most scrupulous attention to 
whatever relates to the religious training of the 
young." At no time has the Church more 
loudly proclaimed the absolute necessity of 
Christian Doctrine for the young, than since 
the pernicious principle of Rousseau has shaped 
the policy of modern States in regard to popu- 
lar education by introducing the so-called " neu- 
tral " or " unsectarian " school. Nor has she 
spoken less clearly and powerfully in these 
United States of America. From the time 
when Bishop Carroll, in the first diocesan 
synod ever held in this land (Baltimore, 1 791), 
admonished the pastors " to use every effort in 
order to have the children properly taught in 



30 Christian Doctrine 

Christian Doctrine before they made their first 
communion," until the Third Plenary Council of 
Baltimore (1885) published its ample decrees 
on " The Catholic Education of Youth " (pp. 99 
ff.) and on "The Catechism" (p. 118), it has 
been the one cry : teach your children the truth 
and the practice of our holy faith. The grand re- 
sponse of the Catholic American people in rais- 
ing and supporting at immense cost a splendid 
system of Catholic schools shows how clearly 
and deeply they realize the absolute necessity 
of Christian Doctrine for children. 

That religious instruction should begin with 
little children is clear from the following 
reasons : — 

(a) Experience teaches that the young grow- 
ing up without it become coarse and unre- 
strained, and are remarkable for the number of 
their crimes. When religious instruction was 
done away with in France, there was a striking 
increase in the number of youthful criminals. 
Count Portalis accounted for it in this way : 
" With the abolition of religious instruction the 
idea of right and wrong has disappeared ; our 
children become vagabonds and robbers, our 
morals become fierce and barbarous." The Bel- 
gian patriot Ducpeteaux declares : " Whoever 
has occupied himself with the examination of 
criminals has also found ample opportunity of 



Christian Doctrine 31 

proving that the worst amongst them are those 
who are possessed of some knowledge, but have 
had no religious education." 

(b) In youth man is more easily impressed by 
moral lessons and led to a moral way of living 
than in later years. The child's mind is like 
wax, which easily receives any impression and 
can be moulded at will. Through early relig- 
ious instruction a firm foundation is laid for 
the whole life. The good lessons and habits of 
youth do not disappear so easily, thus showing 
the truth of the popular proverb, " As the boy, 
so the man." The Bible says : " A young man 
according to his way, even when he is old, he 
will not depart from it" (Prov. xxii. 6). 

Religious instruction would be of little or no 
avail if it were delayed until mature age, for 
then the maxim would find its fulfilment, 
" What we do not learn in youth, we never 
learn." Then evil inclinations, which blunt the 
perceptions, are already deeply rooted ; man is 
affected with prejudices ; moreover, the cares of 
life step in and hinder him from attending to 
his religious education. It is as difficult to 
reform a grown-up person by means of relig- 
ious instruction as to bend a full-grown tree. 

Seneca, the philosopher, says, " It is easy to 
guide tender minds, but very difficult to root 
up vices which have grown up with us." And 



32 Christian Doctrine 

the heathen Ouintilian says : " The young must 
be trained and educated, for once evil has taken 
root, one can easier break than bend." " You 
must use all diligence that your children be 
instructed at an early age in the saving truths 
of religion" (V. Prov. C. Bait, 1843). "Few, 
surely, will deny that childhood and youth are 
the periods of life when the character ought 
especially to be subjected to religious influ- 
ences " (III. Plen. C. Bait., Past. Letter). 

(c) Man consists of soul and body. It would, 
therefore, be a mistake to neglect the needs of 
the soul, which are relieved by religion. One 
must sooner or later pay the penalty of such a 
one-sided education. " Every day's experience 
renders it evident that to develop the intellect 
and store it with knowledge, while the heart 
and its affections are left without the control of 
religious principle sustained by religious prac- 
tices, is to mistake the nature and object of 
education, as well as to prepare for parent and 
child the most bitter disappointment in the 
future, and for society the most disastrous re- 
sults " (Pastoral II. Plen. C. Bait, 1866). 

The pedagogue William Pfeifer opposes the 
theory of Rousseau in the following manner: 
" We protest against it in the name of Peda- 
gogy, which, in losing religious instruction, 
would lose the sun from its day and the pearl 



Christian Doctrine 33 

from the subjects of instruction ; it would surren- 
der the greatest and most valuable means of 
discipline." 

(d) Religious instruction most of all con- 
duces to the religious and moral education of 
the young. Whilst other subjects of instruc- 
tion in the school train rather the understand- 
ing of the child, religious instruction is directed 
chiefly toward ennobling the child's mind and 
will, and leading him on to a moral and vir- 
tuous life. 

(e) Of all subjects of school instruction, 
religion most conduces to the acquisition of in- 
ward contentment and earthly happiness. It is 
to the soul what food is to the body ; it alone 
can satisfy the soul's hunger ; hence the words 
of St. Augustine: "Our heart is restless, so 
long as it does not rest in Thee, O God." 
Earthly knowledge — reading, writing, arithme- 
tic, etc. — alone, is not able truly to satisfy man. 
Therefore St. Augustine exclaims: "Unhappy 
the man who knows all things but does not 
know Thee, O God." " Should not the experi- 
ence of all times convince us that mere human 
knowledge is not always virtue and happiness 
to man, and that the possession of the highest 
talents and the most extensive acquirements 
are often found to be associated in the same 
individual with the greatest misery and most 



34 Christian Doctrine 

deplorable degradation ? . . . See that the chil- 
dren committed to your care be well grounded 
in the Christian Doctrine, which is the foun- 
dation of real knowledge and true happiness 
for time and eternity" (Pastoral II. Prov. C. St. 
Louis, 1858). 

{/) Schools are meant to teach children all 
the things which will enable them to become 
useful citizens. But it is religion which most 
of all conduces to the welfare of the State. 
This has been recognized by all great statesmen. 
Even Napoleon said : " Without religion no 
State can be governed." Guizot, quoted in the 
Pastoral Letter of the X. Prov. C. Bait., says, " In 
order to make popular education truly good and 
socially useful, it must be fundamentally relig- 
ious." The Fathers of our last Plenary Council 
say in their Pastoral Letter : " A civilization 
without religion would be a civilization of ' the 
struggle for existence and the survival of the 
fittest,' in which cunning and strength would 
become the substitutes for principle, virtue, 
conscience, and duty. . . . Hence education, 
in order to foster civilization, must foster 
religion." " The children are the hope of the 
Republic and of the Church in the next genera- 
tion, after we ourselves shall have been gathered 
to the tomb, and as we will rear them up so they 
will be in mature life, both as citizens and as 



Christian Doctrine 35 

Christians" (Pastoral III. Prov. C. Cine. 1861. 
See also Dpi. pp. 43 ff., " Children are the Men 
of the Future "). 

{g) There is yet another reason to show the 
paramount importance of Christian Doctrine 
in church and school at the present time. It is 
this : in our days children no longer receive that 
religious training in the bosom of the family 
that they received in the days of old. See the 
plaintive and touching chapter on " The Family 
at the Present Day," in Dupanloup, pp. 51 ff. 
The same observation is made by the author of 
the " Manual," pp. xi. f. Although speaking of 
England, what he says can well be applied to 
America. " There were many countries, and 
there are still some, in which the influence of 
good homes and the spirit and tradition of the 
place are sufficient to bring young people into 
a practical acquaintance with at least all that is 
necessary for them in order to save their souls. 
They fall naturally into the [Catholic] ways 
and feelings of those among whom they live. 
But with us it is not so. The spirit of the times 
is irreligious and infidel. The traditions of this 
country are against Catholic feeling and prac- 
tice. The influences of home are not unfre- 
quently evil influences. Hence children have 
to learn the knowledge and practice of religion 
from their teachers, or very frequently they do 



3 



6 Christian Doctrine 



not learn it at all." * Many of the interesting- 
remarks of Furniss on the state of the chil- 
dren in Ireland (pp. i ff.) are only too true in 
regard to hundreds of Catholic children in 
America, children removed from every religious 
influence, unless it be heretical or infidel, while 
at the same time exposed to all kinds of corrupt- 
ing influence, "children left all day to them- 
selves, with a filthy alley, court, or back street 
for their playground, associated with other 
children already but too probably corrupted, 
hearing the riot of the tavern, . . . hearing the 
most obscene and blasphemous language." (See 
also Gerson, p. 16, 2d Reflection.) 

Nor may we lose sight of those other numer- 
ous children who, being sent either to the 
public school or to no school at all, are 
deprived of the Catholic influence of the paro- 
chial school, and equally in too many cases of 
the sweet but more powerful influence of the 
Catholic home. For all these Christian Doc- 
trine in the church and Sunday-school is their 
only Christian salvation, and becomes the more 
important for them the less it is supported by 
other Christian forces. Cardinal Gibbons says 
in regard to these children that "the heart of 
the priest should never be indifferent toward 
them, much less steeled against them. They 

1 Manual of Instruction in Christian Doctrine. 



Christian Doctrine 37 

should ever be the objects of his vigilant care 
in the catechetical instructions. Indeed, the 
more vicious and refractory they are, the more 
they have need of his tender forbearance and 
fatherly solicitude. ... I can find no words 
strong enough to express my reprobation of the 
priest who would despise or ostracize these err- 
ing little ones. ... If it is a fault not to seek 
for them when they wander away; if it is a 
reproach to be harsh and cold toward them 
when they do come, — how shall we characterize 
the act of repelling them from the fold like 
infectious lambs when they do present them- 
selves, and of treating them as Pariahs and out- 
casts from the circle of the Sunday-school?" 
(Ambassador of Ch., p. 309). 

Art. 3. — Modern Church Legislation 

A short review of the laws of the Church in 
modern times on the teaching of Christian 
Doctrine will show what importance she at- 
taches to this work. There were many and 
very detailed rules concerning elementary Chris- 
tian instruction in the early ages (see below, 
Ch. vi. p. 487). In the Middle Ages a strict 
legislation in this regard seemed unnecessary, 
as Christian Doctrine was taught in most 
diverse ways and by many agencies, even before 
printing was invented ; it was preached in 



2,8 Christian Doctrine 

church and school, in the family and in the 
public square, at the cross-road and on the 
hillside. (See p. 504. Also Jansen, " History of 
the German People before the Reformation " ; 
Gasquet, " On the Eve of the Reformation.") 
But when faith among Catholics became colder, 
and morality loose, when Protestantism made 
its inroads upon Catholic nations, and French 
infidelity attempted to wrest Catholic youth 
from the bosom of the Church, then it became 
her duty to call upon the pastors, bishops and 
priests, and upon Catholic parents, to rise and 
save this her most precious treasure. 

The Council of Trent ordained that not only 
shall the people in church be taught the Sacred 
Scripture and the Divine Law on all Sundays 
and feastdays, and during Lent and Advent on 
every day (or at least on three weekdays), but 
pastors " shall also, at least on Sundays and 
holy-days, teach the children of every parish the 
rudiments of faith, obedience to God and their 
parents." Should it be necessary, bishops may 
compel their priests, by ecclesiastical censures, 
to fulfil that duty (Sess. xxiv. ch. 4). This 
decree of the great Tridentine Synod has be- 
come the foundation upon which the popes, 
bishops, and councils of the succeeding centu- 
ries established a more detailed legislation. 
(See Dpi. pp. 16, 17.) 



Christian Doctrine 39 

Inasmuch as religious teaching and training 
is the main object of the Catholic parish school, 
special attention might also be called to the laws 
imposing upon the clergy and laity the grave 
duty of providing such schools for the children 
wherever possible. It must suffice for our pres- 
ent purpose to give here a few of the many reg- 
ulations made directly in regard to Christian 
Doctrine classes by the hierarchy of the United 
States assembled in councils, provincial and 
plenary. Some extracts from councils of other 
English-speaking countries will put forth the 
perfect uniformity of rule and sentiment in this 
matter of paramount importance. 

A. United States 

I. Prov. C. Bait. (1829) n. 29: "Let priests 
see to it, according to the decrees of the same 
synod (Trent), that on the same days (Sundays 
and feasts) or at other opportune times, the 
untaught children be instructed in the rudi- 
ments of faith ; this the pastors must do them- 
selves, in an easy and familiar manner." (This 
decree is adopted by many other provincial 
councils and by the II. Plen. C. Bait.) 

I. Plen. C. Bait. (1852) n. 12: "Bishops 
ought to admonish the priests in charge of souls 
that they must themselves teach Christian Doc- 
trine to the young, and that they may not neg- 



40 Christian Doctrine 

lect any part of this duty by letting others carry 
the whole burden of teaching young and igno- 
rant people the elements of faith and morals." 
(Repeated by the II. Plen. C. n. 115.) 

The I. Prov. C. New York (1854), adopting 
the respective decrees of the Baltimore synods, 
admonishes priests, in the name of Our Lord 
and Saviour, " to watch with the greatest care 
over the faith and morals of her children and 
their Catholic education." And in their Pas- 
toral the bishops thus address the pastors: 
" We exhort you, therefore, to leave nothing 
undone, either on your own part or on that of 
the parents in your respective congregations, to 
provide, at whatever sacrifice, sufficient instruc- 
tion in the Christian Doctrine for the children 
to be found under your pastorship in one place 
or another. These are the little ones intrusted 
to our care. In so far as we are enabled to 
provide the aliment of Christian Doctrine for 
their tender minds, God will hold us and the 
parents conjointly responsible for the neglect 
of our duty." 

The I. Prov. C. New Orleans (1856) admon- 
ishes priests sedulously to teach children the 
Christian Doctrine, and as soon as possible to 
build parochial schools for them. 

The III. Prov. C. New York (1861) reminds 
pastors "to be fully convinced that it is their 



Christian Doctrine 41 

principal duty to personally superintend the 
teaching of Christian Doctrine to the boys and 
girls in the Catholic school." In the Pastoral 
Letter the bishops most earnestly exhort the ven- 
erable clergy frequently to visit their schools in 
person. " This we more especially urge, and 
urge in the Lord, upon all pastors of souls as 
regards Sunday-schools and Catechism classes. 
For them there is no duty more sacred and im- 
portant than to see that the children intrusted 
to their care are thoroughly instructed in the 
Christian Doctrine, and deeply imbued with the 
true spirit of Catholic faith and piety." 

The II. Plen. C. Bait. (1866) devotes the 
whole Title IX. to " The Instruction and Relig- 
ious Education of Youth." Her divine mis- 
sion (n. 423) to teach all nations, the Church 
has nowhere put forth in stronger and more 
beautiful light than in her never varying zeal 
and ardent love for youth, the greatest hope of 
Christianity (n. 424). "Hence the Fathers of this 
Plenary Council can not refrain from professing 
most clearly and publicly that the care to be 
bestowed upon the Christian education of chil- 
dren and youth is one of the principal duties 
of the pastoral office, and this all the more, 
since to-day the enemies of our holy religion 
combine all their artful devices to corrupt the 
minds of youth from its very earliest days " 



42 Christian Doctrine 

(n. 425). They then propose Catholic parish 
schools as the best, nay, the only effective, 
means of carrying out that great work and 
counteracting the evil influence of the public 
school system (nn. 426-434). But as this can not 
be done in all parishes, and many children 
will have no choice but the public school, it 
becomes still more urgent to use all possible 
precaution against any dangers to Catholic 
children. This must be done by catechetical 
instructions and schools of Christian Doctrine. 
" Let, therefore, pastors call the boys and girls 
to their own church on Sundays and feastdays 
and sometimes oftener, and teach them with 
zeal and earnestness the elements of Christian 
Doctrine " (n. 435). Having then referred to 
the commands of Popes and Councils, and the 
example of illustrious men like St. Charles Bor- 
romeo, the Fathers continue : " Let the guide of 
souls listen to the admonitions and commands 
of the Church ; animated by the example of 
holy men and of the great Shepherd, Christ 
Himself, let him embrace with especial love 
and guard with anxious care the little ones, the 
hope of the flock intrusted to him. . . . Let 
him so teach and train them that the visits to 
the house of God and His holy temple will be 
for them a joy. When gathered there, imbue 
them with the precepts of holy life and conduct, 



Christian Doctrine 43 

and instil into their still tender minds the first 
elements of faith and piety," etc. (n. 436). Par- 
ents must be led by every means, by admoni- 
tions, threats, pleadings, to send their children 
at the proper time to Catechism in church. 
The children themselves must be encouraged 
by presents and prizes to come and to learn 
cheerfully (n. 437). " Nor may the pastor, as 
neglectful men are wont to do, carry on this 
work through others ; he must do it himself. 
The duty of instructing children in the rudi- 
ments of Christian faith is so closely entwined 
with the pastoral office, that whoever, either by 
ignorance or by indolence, would refuse it or 
throw it upon others, could not escape the 
charge and responsibility of a broken trust " 
(n. 438). In nn. 440 ff. the Fathers adopt the 
decrees of the II. and III. Prov. Councils of Cin- 
cinnati (1858, 1 861) concerning the careful pre- 
paratory instructions for first confession and 
communion, stating in particular (n. 440) that 
parents neglecting their duty herein must be 
refused the Sacraments. 

The I. Prov. C. of San Francisco (1874) says 
in its Pastoral Letter that it "is the duty of par- 
ents and guardians who have not the advan- 
tages of such educational establishments [i.e. y 
Catholic schools] to see that their children and 
wards are properly instructed at home, and 



44 Christian Doctrine 

that they attend regularly the Sunday-schools 
of their respective parishes." 

The IV. Prov. C. New York (1883) demands 
from the parish priest an annual report con- 
cerning the teachers, pupils, and work of the 
Sunday-school. 

Our last (III.) Plenary Council of Baltimore 
(1884) devotes Title IV. to " The Catholic Edu- 
cation of Youth," and Title VII. to " Christian 
Instruction," where ch. 11. treats of " The 
Catechism." In n. 217 the Council states and 
repeats the grave duty of priests to devote 
themselves to this work in person. "The pas- 
tors of souls must themselves feed the lambs 
of their flock. . . . Lay teachers, whether relig- 
ious or secular, are certainly of great help in 
teaching the young ; but the office of teaching 
the word of God they can not claim as their 
own." In the next number (218) a few short 
rules are given concerning the preparation of 
children for first holy communion and for 
confirmation. Rectors of parishes must try to 
keep boys and girls for two years after first 
communion in the Christian Doctrine class. 
(This same rule was adopted by the Diocesan 
synods of Cincinnati (1886) and of St. Louis 
(1896), where parents are made to promise that 
they will send their children for the two years 
mentioned.) In their Pastoral Letter the 



Christian Doctrine 45 

Fathers of this Council tell Catholic parents : 
" See that the children not only hear Mass, but 
also attend the Sunday-school. It will help 
them to grow up more practical Catholics. In 
country places, and especially in those which 
the priest can not visit every Sunday, the Sun- 
day-school ought to be the favorite place of 
reunion for young and old. It will keep them 
from going astray and will strengthen them in 
the faith. How many children have been lost 
to the Church in country districts, because 
parents neglected to see that they observed 
the Sunday properly at home and at Sunday- 
school." 

B. British Empire 

The I. Prov. C. Quebec (185 1), n. 12, ordains 
that Catechism be taught in every parish church 
on Sunday all the year round. Children must 
be prepared for first confession and communion 
by frequent and carefully prepared catechetic 
instructions. After first communion, children 
should attend the Sunday Catechism for a year. 

The II. Prov. C. Quebec (1854) repeats the 
above injunction, and adds that Christian Doc- 
trine should be taught " with so much more 
ardent zeal, the colder and more neglectful 
so many parents show themselves in this 
matter " (xv. 9). 



46 Christian Doctrine 

I. Prov. C. Halifax (1857): "Let priests put 
forth their greatest solicitude in providing for 
the Christian education of the children, who 
must be taught Christian Doctrine in church 
as well as in school by the priest and by others 
deputed by him" (ix. 1. 4). The Council highly 
recommends the Sodality of the Christian 
Doctrine (xm. 5). 

The I. Prov. C. of the West Indies, held at 
Port of Spain (1854), exhorts parish priests to 
use every means to have the children well 
instructed in Christian Doctrine. Lady Cate- 
chists must be approved by the Ordinary, and 
in the discharge of their office follow the rules 
laid down by him (§ in. n. 7). 

The II. Prov. C. of the West Indies com- 
mands priests to examine and admonish parents 
and guardians, in confession, about their duty 
of sending their children to Catechism (Art. 
vi. 1.). 

The National Council of Thurles (1850) calls 
upon the clergy of Ireland " to organize and 
direct pious associations for the diffusion of 
catechetical knowledge," etc. 

Prov. C. of Cashel (1853) : Frequent Cate- 
chism should be given to the children and 
ignorant people on Sundays and feasts. Pious 
sodalities of men and women should be estab- 
lished to teach Catechism (Tit. I.). Later on 



Christian Doctrine 47 

(Tit. III.) it adds this important warning: 
" After the children have made their first con- 
fession and communion and received confirma- 
tion, let not pastors allow themselves to think 
that further catechetical instruction is no longer 
needed for them. Rather let the pastor be still 
more solicitous for those children who are now, 
as a rule, subject to so many temptations, and 
establish for them so-called Catechisms of Per- 
severance," etc. 

The II. Prov. C. of Tuam (1854), n. xvii., says 
that the priest ought to devote himself wholly 
to this religious instruction of the children, that 
he should try by all means to establish in the 
parish sodalities of men and women who would 
help at least on Sundays and feastdays to in- 
struct boys and girls in church, divided in dif- 
ferent classes. (The same is repeated by the 
III. Prov. C. of Tuam (1858), with the re- 
mark that the priest must personally teach the 
children the Catechism, especially when they 
prepare for first holy communion. Ch. vn. 
n. 1.) 

Plen. C. of Maynooth (1875): " Priests ought 
in a special manner to devote their efforts to 
instruct boys and girls in the rudiments of the 
Christian faith and to fill them with Christian 
virtue, and to labor most zealously in keeping 
them all at Christian Doctrine till the fifteenth 



48 Christian Doctrine 

year, though they may have received commun- 
ion and confirmation." 

The I. Prov. C. of Westminster ordains that 
Catechism be taught not only every day in 
school, but also in church every Sunday. It 
insists that this is a personal duty of the priest 
(vin. 1, 3); but he may have others to help 
him, especially the Sodality of Christian Doc- 
trine (which is greatly recommended, villi 1 1), 
whose work, however, he must himself super- 
intend. Rectors are exhorted to establish week- 
day and Sunday schools, also night schools, 
where the members of that sodality may 
teach the pupils (xxv. 9). (The same is 
repeated by the IV. Prov. C. Westm., 1873, 
which adds that Catechism must be taught on 
Sundays by the priest or his assistants in every 
mission.) 

The I. Prov. C. Australia (Sidney, 1844) for- 
bids the priest to leave the catechism of chil- 
dren to lay people ; he must teach it himself in 
presence of the congregation on Sundays and 
feastdays (xiv.). 

The Plen. C. of Australia (1885) ordains 
in n. 17 that Catechism shall be taught every 
day in school, and also every Sunday in church, 
and this by the priest himself. In n. 231 the 
bishops beseech parents and others to whom 
the care of children is given, to look most dili- 



Christian Doctrine 49 

gently to their Catholic education " so that they 
may be properly instructed in faith and morals 
and fully trained to a life conformable to the 
commands of our holy faith." For this reason 
the children must be taught the Christian 
prayers from their most tender age, and from 
their first years begin to learn Christian Doc- 
trine or the Catechism. In nn. 235 ff. the 
bishops remind parents and guardians of their 
personal duty to teach their children the prin- 
cipal doctrines of our faith, and, moreover, to 
send them to Catholic schools. In the parish 
report to the bishop must be stated whether or 
not primary Christian instruction is given to the 
children on Sundays and holy-days. 

From the above review of modern Church 
laws we may draw the following conclusions : — 

1. Christian Doctrine for children is of ab- 
solute necessity, and must be taught in school 
and in church at least every Sunday and feast- 
day. 

2. To teach Christian Doctrine is the personal 
duty of the priest. But he may need the help 
of lay teachers, whom he must instruct and 
guide in this work. 

3. Parents and guardians are in conscience 
bound to send their children to Christian 
Doctrine. 



50 Christian Doctrine 

4. Boys and girls ought to attend the higher 
classes or grades of Christian Doctrine for at 
least two years after their first holy communion. 
(See p. 71, Art. 5.) 

Art. 4. — Main Parts or Branches 

The work of Christian Doctrine or Catechet- 
ical Training is, as follows from its aim and 
purpose (see above, pp. 19 ff.), not mere doctrinal 
instruction. It were a serious mistake, fraught 
with disastrous consequences, if either priest or 
layman should have this narrow and most im- 
perfect idea of Christian Doctrine. It is much 
more ; for the children it is Christian prac- 
tice, it is Christian life. This alone makes 
Christian Doctrine a living and powerful Chris- 
tian education. Doctrinal teaching or instruc- 
tion must lay the foundation, and will be, 
therefore, the prominent feature of the Christian 
Doctrine class ; but practice holds as important 
a place, being, as it were, the material out of 
which the whole structure of Christian virtue 
is erected upon the foundation laid. Just as 
little as it may be left to the children to lay the 
foundation by learning without instruction, so 
neither can they build up Christian life without 
being trained and guided by the Catechist 
(Dpi. p. 125, "The General Idea"). Hence in 
setting forth the main parts of Christian Doc- 



Christian Doctrine 51 

trine one must, of necessity, take into account 
the mere doctrinal instruction as well as the 
religious practices in which the children are to 

be trained. 

A. Doctrinal Subjects 

It is important to understand at once that 
these are not to be really separate and divided 
branches, although they treat of distinct sub- 
jects. Classes may be said to be divided ac- 
cording to these branches, in so far only as 
one predominates greatly above the other. In 
Christian Doctrine they must, indeed, be con- 
tinually brought together so that in the cate- 
chetic lessons the waters of eternal life are drawn 
at the same time as from a fourfold fountain of 
Christian truth. These branches simply pre- 
sent different sides or views of Christian Doc- 
trine ; they are organic parts of the same body 
of religion. 

1. Catechism is the elementary, concise, and 
systematic presentation of the doctrines of faith 
and morals revealed by God. It is, at the same 
time, the strong framework, the great center, 
and the guiding principle of the whole of Chris- 
tian Doctrine, so that all its other branches, 
Bible History even more than the rest, are but 
auxiliaries of the Catechism class. This lead- 
ing and predominant character of Catechism 
lessons will appear more clearly from the beau 



52 Christian Doctrine 

tif ul words of Dupanloup (p. 1 34), who says : 
" The Catechism is an exposition, abridged, 
but yet complete, of the truths of the Catholic 
faith, and every word has been so well weighed 
that this book contains, if I may so express 
myself, the very purest essence of the dogmas 
and of the morality of Christianity. It is an 
entire theology, elementary, no doubt, but deep, 
and brought within reach of every understand- 
ing. It is also a course of high philosophy, the 
most learned, and at the same time the most 
simple, that human wisdom can take counsel 
of ; for, as the celebrated and unhappy Jouffroy 
so clearly perceived, it leaves unanswered none 
of the great questions which interest humanity. 
The knowledge of the letter of the Catechism, 
then, though it may seem unimportant, is not a 
knowledge to be despised ; no, it is immense, 
for all religion is comprised in it; it is very 
decided, for each one of its formulas contains 
an exact truth ; and it is almost indelible, for 
everything is expressed in such clear and forci- 
ble terms that, once engraven in the memory, 
they remain there for life." 

Whatever has been said above on the neces- 
sity and importance of Christian Doctrine 
applies principally and in its fullest bearing to 
the Catechism class. The other branches of 
Christian Doctrine only serve either as a his- 



Christian Doctrine 53 

torical basis or as so many different sources of 
proofs, illustrations, and explanations of the 
revealed truth, or as living indications, motives, 
examples, and forms of Christian life. This 
will be understood more fully in the course of 
the following chapters. 

2. Bible History may be described as a com- 
pendious narrative, in short, chronologically ar- 
ranged sketches, of the main events and divine 
revelations recorded in the Holy Scriptures. 1 

I. All Christian educators are unanimously 
of the opinion that in the religious instruction of 
little children stories must occupy a prominent 
place. Now there are no more suitable and 
excellent stones than those furnished us by the 
Bible. 

(a) Experience teaches that an evident bless- 
ing rests on Bible History instruction. Bible 
stories have a special power for spiritual edifica- 
tion. Other stories may afford as much delight, 
but they have not the vital force which is the 
special characteristic of God's word in the Bible. 

(b) Bible History trains the affections and 
the will more than the other branches of Chris- 
tian Doctrine. By the words of the Catechism 
it is more the understanding that is enlightened, 
but examples from the Bible spur on to imita- 

2 Dpl. p. 287, "Historic Teaching"; Sch. p. 214; Knecht, 
Introd. n. 2. 



54 Christian Doctrine 

tion. Therefore Bible History is more helpful 
in the education of the young. 

(c) The plain and vivid manner in which the 
Bible tells its stories renders them most suitable 
to children ; this made even the stern critic 
Lessing (in his " Laokoon ") say that every line 
in the Bible affords material for a painting. The 
Bible narrates in a simple and unaffected man- 
ner, with plain words and short sentences, which 
can be easily grasped by children. Further- 
more, it narrates in a familiar tone which is 
calculated to appeal to the heart. There is a 
childlike tone running through it such as one 
child would use in speaking to another. Add 
to this the great number of pictures, which pre- 
sent much variety and suit the vivacity of the 
child. 

(d) All that is contained in the Bible is of 
the greatest value in education. It portrays 
the incomparable character and image of the 
Son of God. Nothing on earth is so capable of 
forming the child's moral character as the life 
of Our Lord. Besides this, the Bible, by 
describing the holy personages of the Old 
Testament, affords us the most sublime ex- 
amples of virtue in the history of the world. 
Again, all the doctrines of faith and morals are 
explained and illustrated by means of beautiful 
stories, whilst the individual virtues and their 



Christian Doctrine 55 

good effects are brought out in all their loveli- 
ness, and vice with its evil consequences is made 
to stand out in all its loathsomeness. 

(e) Bible History is important for the edu- 
cator himself ; for it shows him how the Great 
Teacher, Almighty God, has educated mankind. 
The whole revelation is, after all, nothing else 
but the divine education of the human race. 
From God surely every educator can learn. 

(/) Although the Bible is so important, yet 
all its stories are not suitable for children ; for 
the Bible contains milk and strong meats. 
Many of the narratives are suitable lessons for 
married people, but not for children. There- 
fore a proper selection must be made, and only 
a compend arranged expressly for children may 
be put into their hands. Hence it is a serious 
error from an educational point of view to place 
the whole original text of the Holy Scriptures 
in the children's hands, as is done in Protestant 
schools. In the unabridged text they learn 
things — as is testified by certain well-thumbed 
pages — which must be hurtful to their innocent 
minds. 

II. Bible History is of the greatest help in 
Catechism ; the two branches should be, as 
much as possible, combined and interwoven. 

(a) Bible History and the Catechism com- 
prise the same subjects, viz., divine revelations ; 



56 Christian Doctrine 

but in Bible History they follow in chronological 
order in connection with historical facts, while 
in the Catechism they are classified in topical 
order. Bible History contains the divine revela- 
tions in narrative form, the Catechism in the 
form of doctrinal statements. 

(b) Bible History is the root out of which 
the Catechism grows. It is, therefore, the 
dominating subject of early religious instruc- 
tion. The reasons are: (i) The mind of man 
proceeds from the concrete to the abstract, from 
external objects to ideas and concepts, and not 
vice versa. Therefore to give Catechism instruc- 
tion to little children is to offend against all the 
laws of man's mental development. (2) Cate- 
chetical instructions would bear no fruit with 
little children, who are not yet possessed of 
the required intellectual power. But stories 
they easily understand, and listen to with the 
greatest interest. (3) Instruction in the Cate- 
chism is considerably facilitated if its founda- 
tion has already been laid by first teaching 
Bible History. " The Christian religion is 
primarily and essentially a fact, with a clearly 
defined and authentic history, and no right 
theory of it can either be formed or taught 
unless it be made to rest upon this historic 
basis" (Bp. Spalding). 

(c) Bible History and the Catechism must 



Christian Doctrine 57 

constantly be combined in such a way that the 
doctrines of faith and morals contained in every 
Bible story are clearly brought out, explained, 
and impressed upon the mind, while at the 
catechetical instruction the several moral or 
doctrinal lessons are derived from and illus- 
trated by Bible stories. A mere recital of 
stories would not be religious instruction, which 
is intended to raise man morally, and furnish 
him with solid principles for his conduct. The 
form of the Bible story only prepares the way 
to the mind and heart of the children; it is not 
the end in itself, but only a means to the end. 
On the other hand, Catechism without Bible 
History would be too dry and terribly tedious 
for children, and liable to produce disgust and 
aversion for religion. 

(d) Bible History renders many services to 
catechetical instruction : (1) It serves to illus- 
trate the ideas contained in the Catechism. The 
Catechism presents the truth in a set form of 
words; Bible History puts before us the same 
truth by means of a concrete example. (2) It 
supplies the arguments for the doctrines of the 
Catechism. (3) It furnishes practical examples, 
showing how the moral doctrines taught in the 
Catechism must be applied in life. (4) It often 
furnishes clear, strong lessons of morality which 
are only lightly touched upon in Catechism. 



58 Christian Doctrine 

The advantages of combining Catechism 
with Bible History are very aptly stated by 
Archbishop Purcell : " Never was the thorough 
and intelligent teaching of the Catechism more 
needed than at the present day ; and the Cate- 
chism of Christian Doctrine can neither be well 
taught nor properly understood without the 
Catechism of the Bible" (Preface to Gilmour's 
"Bible History"). 

3. Church History here means a short and 
clearly arranged epitome of the history of the 
Catholic Church, its spread over the world, 
its fortunes, its triumphs and trials, its con- 
stitution and organization. It is evident that 
a class, however elementary, of Church History- 
can be established only in the higher grades, 
no matter whether it be arranged upon a chrono- 
logical or topical order. But single events, 
facts, occurrences in Church History not only 
can, but must be, brought into Christian 
Doctrine. After all, the revelation of God's 
truth, wisdom, providence, and almighty power, 
begun in Bible History, is continued in the 
history of God's holy Church, which begins 
the account of God's kingdom on earth where 
the Bible leaves off. " God's supernatural deal- 
ings with mankind are but partially recorded 
in Holy Writ. The Catholic Church, in its 
origin and growth, in its progress and diffusion 



Christian Doctrijie 59 

through the world from age to age, is the sup- 
plement and continuation of the Bible History, 
which without this would be but an unintel- 
ligible fragment " (Bishop J. L. Spalding). 

Church History, therefore, (1) strengthens our 
Catholic conviction, as it brings before our eyes 
God's own testimony for His kingdom by pro- 
tecting, preserving, and extending it in the face 
of all its enemies; (2) it awakens in us sym- 
pathy and interest in the fortunes of the 
Church; it spurs us on to a virtuous life by 
the admirable example of her saints, by her 
splendid works of charity, by the zeal of her 
apostolic men and missionaries; (3) it informs 
us on the origin and object of many ecclesias- 
tical institutions and laws, religious orders, 
hierarchic degrees, feasts and fasts, etc. ; (4) it 
is a wonderful and living illustration of the 
doctrines and a powerful motive for the prac- 
tice of the precepts taught in Catechism. 

For these reasons all experienced teachers of 
Christian Doctrine have gladly acknowledged 
its important usefulness in religious instruction, 
and many writers of catechisms have added a 
short summary of Church History to their work, 
thus, e.g., Deharbe. The English translator of 
his catechism, Rev. J. Fander, says in this 
connection : " This Catechism carries out the 
advice of St. Augustine, who repeatedly admon- 



60 Christian Doctrine 

ishes Catechists to give a brief account to the 
ignorant of the whole history from the creation 
4 to the present time of the Church ' (' On Cate- 
chising,' ch. iii. 6). It is indeed to be regretted 
that this advice of the great doctor has been so 
sadly neglected in later times. Why are Prot- 
estants so prejudiced against the Catholic 
Church, and why is it so difficult to convert 
them ? It is because from infancy the minds 
of their children have been impressed with a 
false view of the history of their religion. . . . 
Why should not Catholics with equal and even 
greater effect confirm our children in their at- 
tachment to the Church by showing them how 
to trace her to the times of the Apostles and 
even to the creation of the world ? Is it not, 
then, of the greatest importance to teach them, 
together with their Catechism, the history of 
their religion ? History is a safeguard against 
internal doubts, and a bulwark against all ex- 
ternal attacks." Again, speaking of Church 
History as a part of the Catholic education of 
children, Bishop Spalding says : " Teaching 
Catechism, as this is commonly understood 
and practised, must be considered as little less 
than a waste of strength and time. Surely 
little good can come of making children learn 
by rote mere abstractions to which they can 
not possibly attach any intelligible meaning, 



Christian Doctrine 61 

and which, if remembered at all, do not nourish 
the mind and enter into the mental growth by 
which the child is developed into the man. 
The young, if they are to be rightly educated, 
must be made familiar with deeds rather than 
with thoughts. . . . They are influenced more 
by example than by precept. . . . After the 
lives of those with whom they [the children] 
are thrown into actual contact, nothing has 
such power to educate them as a knowledge 
of the lives of heroic and godlike men. . . . 
Let us then return to natural methods: attach 
less weight to filling the memory with definitions 
of religious doctrines, and labor rather to famil- 
iarize the mind with facts and deeds out of 
which those doctrines have grown, and in 
which they are embodied in a way easily in- 
telligible to the young." 

The III. Plen. C. Bait, tells Catholic parents: 
" Train your children to a love of history and 
biography. Inspire them with the ambition 
of becoming so well acquainted with the his- 
tory and doctrines of the Church as to be able 
to give an intelligent answer to every honest 
inquirer." 

4. Liturgy means here an elementary 
course of liturgy properly so called and of litur- 
gies. The first describes the clerical officers 
and their functions (words and actions), the 



62 Christian Doctrine 

sacred places and seasons, in fact, everything 
concerned in the divine worship of the Church, 
while the latter explains their origin, reasons, 
and meanings. Although there may not be 
room enough for a separate class of liturgy 
(rather liturgies) in the usual course of Christian 
Doctrine, there can be no doubt that it may 
claim a decided recognition all through that 
course, from the lowest to the highest grades. 
A Catechist who is well versed in liturgy and 
knows how to handle his subject will find in it 
not merely an inexhaustible source of sacred 
object-lessons to illustrate the profoundest mys- 
teries of our holy religion, but also a most 
effective means of making his lessons in cate- 
chism attractive and interesting for the children. 
In many ways can liturgy be made a powerful 
educational factor to enlighten the minds of 
children as well as to influence their hearts and 
arouse their emotions. What the Council of 
Trent, XXII. Session, ch. 5., says of the cere- 
monies of holy Mass applies to the whole 
liturgy : " As it is the nature of man that he 
can not, without external helps, easily rise to 
the contemplation of divine things, the Church, 
as a loving mother, has instituted some rites, 
e.g., that some things are spoken in a subdued, 
others in a loud voice. She also makes use of 
ceremonies, . . . many of them being handed 



Christian Doctrine 63 

down from the Apostles, by which the majesty 
of this great sacrifice should more clearly ap- 
pear and the minds of the faithful should, by 
these visible signs of religion and piety, be 
excited to behold the higher things hidden 
in this sacrifice." 

It is a great and serious mistake to think 
that liturgical explanations can be understood 
only by the educated or intelligent class, when, 
in fact, the ceremonies and feasts of the Church 
are meant by her to be " the book of the igno- 
rant." It is another mistake to think that chil- 
dren, in particular, can not see through the veil 
of these symbols and holy signs before they 
have mastered the whole Catechism. It is true, 
sacred mysteries and deep doctrines are hidden 
under that veil. But we forget too easily that 
it needs only to be lifted by the hands of the 
Catechist in order that the hidden beauty may 
be seen by the eye of divine faith planted in 
the souls of these children at baptism. Pro- 
vided the Catechist adapts himself, in subject 
as well as in manner, to the mental capacity of 
his audience, he will soon find that children 
hang on his lips to catch every word telling 
them of the beautiful things they have seen so 
often without understanding. Lambing says 
truly (p. 125): "We forget to profit by that 
curiosity so natural to children which desires 



64 Christian Doctrine 

an explanation of every object that comes under 
the eye. . . . Nothing else will so much en- 
dear him [the teacher] to them or enable him 
to arrest their flagging attention, as explana- 
tions like these. The moment they begin to 
look upon him as a repertory of liturgical knowl- 
edge, a sort of walking dictionary of ecclesiasti- 
cal lore, if his kindness be proportionate to 
his learning, he is master of their hearts and 
can teach them with pleasure and profit." 
Knowing that the liturgy of the Church is only 
the outward vehicle of the breath and the 
power of the Holy Spirit, why forget that there 
are also three corresponding powers in the soul 
of every baptized child, the divine, infused vir- 
tues, which are not lifeless ornaments, however 
beautiful, but vital principles of light and heat, 
that is, faith and love. To set them in action 
it needs merely to bring them in touch with the 
divine spark. The Catechist must establish 
this needed connection by his liturgical in- 
terpretation. Speaking of the feasts of the 
Church, Dupanloup (p. 69) observes: "What 
is this admirable liturgical year? You know 
well and I am not afraid to repeat it, that 
it is one of the most beautiful institutions of 
the Church. There is nothing more beauti- 
ful, nothing more captivating. It is all a poem, 
a sublime poem, the great Christian poem, 



Christian Doctrine 65 

which God Himself conceived in His thought 
and executed by His power. The whole of 
Christianity is there ; all the mysteries, all the 
divine actions, all gospel teaching, everything 
which enlightens souls and sanctifies them; 
and all this grouped around the Sacrifice, the 
center and soul of all Catholic worship; all 
shown and celebrated in the hymns, the psalms 
and the canticles, and in the teachings which 
accompany every festival by the mouth of the 
priest. Without any doubt it is one of the 
grandest inspirations of the Spirit of God, and 
perhaps has a more powerful influence over 
souls than one can even imagine." Then, point- 
ing to a most excellent practical purpose, he 
continues : " Well, all the festivals of the litur- 
gical year, or at all events the most beautiful 
and the most solemn, are to be found at the 
Catechism and are there celebrated ; they are 
brought within reach of the children, they are 
proportioned to their age, to their character, to 
their tastes and their imagination, to their ideal, 
if I may so express myself." Read also his re- 
marks on the Offices, i.e., vespers and devotions, 
(p. 482). The more fully the children are led to 
understand, according to their mental capacity, 
the sacred liturgy of the Church, so much the 
more will the knowledge as well as the practice 
of holy religion be for them a joy. 



66 Christian Doctrine 

B. Religious Practices 

i. It is a matter of deep regret and grave 
apprehension that in many classes of Christian 
Doctrine, whether held on Sundays (Sunday- 
schools) or weekdays (in the parochial school), 
religious practices, this important part of the 
whole course, are greatly, if not entirely, 
neglected. There are priests and teachers who 
confine themselves exclusively to explaining the 
letter of the Catechism and making the chil- 
dren memorize their lessons ; but they never 
dream of making the practice of the religion 
taught as much a living feature and essential 
part of the Christian Doctrine as the im- 
parting of religious truth. Archbishop Elder, 
speaking of this subject, says, " This part of 
Catechism is perhaps too often overlooked. . . . 
This exercise of applying their knowledge to 
practice makes the lessons much more interest- 
ing to the children and to the teachers, more 
clearly understood, and more deeply impressed 
on their memory. . . . And then it elevates 
the work of teaching Catechism into a super- 
natural work, under the immediate flow of 
grace, and thus gives it for both teacher and 
pupil the highest possible interest and dignity, 
and the immediate help of the Holy Ghost" 
(Preface to Schuech). Aside from the considera- 



Christian Doctrine 67 

tion, first, that religious instruction is only a 
means toward the all-important end — religious 
practice, — and secondly, that the will of the 
child must be trained by exercise as soon as 
its mind is able to receive the needed instruc- 
tion, there are reasons of sound Christian 
pedagogy why religious practice should ac- 
company, step by step, like a guardian angel, 
the religious teaching. 

(a) There is an axiom known to the philos- 
opher in the chair as well as to the laborer in 
the ditch, " Passion makes a man blind," and 
again, in different words, " Man's will makes 
him see what it pleases." The powerful influ- 
ence of the will and the emotions, of practice 
and habit, upon man's intellect and reason, is 
one of the most widely recognized phenomena 
of the mysterious relations between man's men- 
tal faculties, a phenomenon which no true edu- 
cator may overlook without the most disastrous 
consequences to his pupil. This undoubtedly 
applies to the child as much, if not in a higher 
degree, as to the grown person. But it applies 
with still greater force to the supernatural 
vision of man, child or adult, because of the 
ever ready influence of the Holy Ghost sending 
a brighter ray of His light into the mind more 
fully opened to it by the corresponding action 
of the soul already following j-Jis voice. The, 



68 Christian Doctrine 

child must gain the true and fuller understand- 
ings of Christian truth by his own spiritual 
activity, by realizing that truth in pious prac- 
tice ; not by the sounding voice of the teacher. 
The Catechist may tell him what prayer is, but 
the child will not understand it till he prays ; 
he may be told all about the real presence of 
Christ in the Blessed Sacrament, but he will 
not catch its meaning till he kneels before the 
tabernacle and sends forth his childlike song of 
praise to the sweet Saviour. Practice will make 
him see the truth. Religious exercises, follow- 
ing steadily in the path of religious instruction, 
will lead the child more quickly and more surely 
to a right knowledge of Christian Doctrine than 
the best explanations alone can ever do. 

(b) Religious exercises, moreover, furnish an 
everlasting supply of means and ways to make 
Christian Doctrine interesting and attractive. 
While they break the monotony and tiresome 
sameness of recitation, explanation, and repe- 
tition, they do not, as other diversions and 
distractions might do, interfere with the main 
object of the class ; but rather, as already 
stated, they wonderfully help it. These pious 
and religious practices, wisely chosen and 
systematically arranged over the whole course, 
according to the capabilities and needs of the 
respective grades, and being skilfully min- 



Christian Doctrine 69 

gled with the doctrinal lesson, impart to a 
Christian Doctrine class that peculiar charm, 
sweetness, and warmth which irresistibly at- 
tract the hearts of children and make them 
unconsciously feel the breath of the Holy 
Ghost. No trace here of a cold and soulless 
atmosphere to chill the young heart at the 
thought of having to go to Catechism and mak- 
ing it long for the moment, still so far away, 
when it shall be free from Catechism and 
Sunday-school. The moments devoted to 
these religious exercises by Catechist and chil- 
dren are not idly thrown away ; they become 
most precious hours in the years of Christian 
Doctrine. 

2. Religious practices which are to be an 
essential part of Christian Doctrine or Sunday- 
school, not simply as matters to be taught by 
the teacher, but as things to be done by the 
children under his actual guidance, may be 
divided under the following heads : (a) Prayers ; 
(b) Sacred Songs; (c) the Sacrifice of the Mass; 
(d) the Sacraments of Penance, Eucharist, and 
Confirmation ; (e) Religious Festivals. These 
subjects will be spoken of separately in Chap- 
ter V., where occasional hints will be given how 
to combine them with the religious instruction. 
Suffice it to say here that a Catechist animated 
with an affectionate love for the children and a 



jo Christian Doctrine 

holy zeal for their innocent souls will have 
no difficulty in finding the right exercise for 
the right hour. He will know when to make 
the children pour forth in a common prayer or 
sacred hymn the religious emotions and feel- 
ings aroused in them by his words ; when to 
lead them to the tabernacle for a three or four 
minutes' adoration; when to visit one or another 
of the Stations of the Cross ; when to kneel 
before the image of a saint or guardian angel ; 
when to replace the formal lesson with a short 
programme (reading, recital, homily, hymn) suit- 
able to the feast of the day ; when to make a 
short examination of conscience together with an 
act of contrition for sins committed, or a prayer 
of thanksgiving for victory over temptation, 
and for the good accomplished. Where the 
rule obtains to have children between eight and 
twelve years go to confession at regular times, 
e.g., during the Ember days, the Catechist will 
not be satisfied with the cold, formal announce- 
ment " to be ready for confession next week," 
but for two or three weeks ahead he will repeat 
with them now one, then another, of the differ- 
ent preparatory acts, just as they did when 
preparing for their first holy confession. Nor 
will he exclude from this exercise the children 
that have made their first communion, if they 
are in the same class. 



Christian Doctrine 71 

Here is, indeed, diversion, variety, and change, 
and yet an uninterrupted, continuous religious 
storing and shaping of mind and soul, ever 
increasing in power as the hours and years of 
Christian Doctrine pass on. It may not be 
useless to observe that these religious exercises 
may be performed with the children by the lay 
person who conducts a Christian Doctrine 
class, although it must be done with the advice 
of the priest and in a manner not to interfere 
with the other classes of Christian Doctrine or 
the Sunday-school. 

Catechists desirous of obtaining a correct 
idea of the place and bearing of these religious 
practices in Christian Doctrine ought to study 
carefully the corresponding chapters in Dupan- 
loup's inspiring book, pp. 69, 113, 125, 161 ff., 
272, 315. Compare also Schuech, pp. 289 ff. ; 
Hamon, pp. 93, 131 ; Furniss, pp. 27 ff. 

Art. 5. — The Catechetical Office 

A. Its Excellence 

1. The singular sublimity and dignity of 
the catechetical office can easily be understood 
from the nature of the subjects to be taught 
and of the object to be attained. One is Divine 
Truth and Grace, the other Christian Virtue 
and Eternal Salvation. Whilst other branches 



72 Christian Doctrine 

of knowledge treat of the creature, Christian 
Doctrine treats of the Creator, His perfections, 
His works, and His holy will. It presents us 
with doctrines made known to us by God Him- 
self, while other sciences deal with doctrines, 
certain and doubtful, discovered by human re- 
flection and experience. In Christian Doctrine 
children are given the Bread of Life that Jesus 
brought from heaven ; in secular doctrine they 
are given food made on this earth. In thus 
giving to religious knowledge the first place, 
we do not despise human science, which not 
only supplies us with information necessary 
and useful for this temporal life, but, rightly 
taught and understood, will lead to a better 
knowledge of the Creator. 

2. The high character of the catechetical 
office appears also from the sublime example of 
the Divine Friend of children, who, notwith- 
standing the greatest fatigue, would not let the 
children be kept away from Him (Matt. xix. 14). 
Is it meet that the Catechist should treat with 
contempt those whom his Master loved so 
dearly ? " And if he finds it difficult to stoop 
to children, let him take as his model Him who 
descended from heaven and became a child in 
our midst " (St. Augustine). " With the beau- 
tiful example of Christ before them, we are not 
surprised to find that the most learned and 



Christian Doctrine 73 

eminent fathers, bishops, doctors, and apostolic 
missionaries of the Church have been animated 
by an apostolic zeal, particularly devoted to the 
Christian instruction of youth " (Card. Gibbons, 
I.e., p. 302). 

3. By a faithful discharge of his office the 
Catechist fulfils the office of a guardian angel, 
because he makes known to the children those 
lessons which save them from temporal and 
eternal ruin, and lead them to happiness in 
this life and eternal bliss in the next. 

Hamon (p. 6) truly says, " It is an egre- 
gious error to look upon the office of Catechist 
as low and unworthy a man of talent ; nothing, 
on the contrary, in the ecclesiastical ministry is 
more excellent, more honorable." To the de- 
fence of this thesis Gerson devotes the whole 
fourth reflection or chapter (pp. 48-84). Read 
the beautiful and instructive second and third 
discourses ("Great Examples," p. 14; "The 
Supreme Example," p. 28), in Dupanloup ; 
Lambing, ch. v. ; Card. Gibbons, p. 300 ff. 

B. Its Officials 

1. Bishops alone have the right to preach 
the Holy Gospel, for, at His Ascension, it was 
only to the Apostles and their successors that 
Our Lord transmitted the authority to teach. 
It is true that even Bishops are only Our Lord's 



74 Christian Doctrine 

ministers and instruments in the distribution 
of heavenly bread, the true dispenser of which 
is the Son of God Himself. Bishop Ketteler, in 
referring to the miraculous multiplication of the 
loaves, says, " Our Lord did not give with His 
own hands the earthly bread in the desert by the 
lake of Genesareth, but through those of His 
disciples ; so in like manner has He bequeathed 
the heavenly bread of His doctrines and sacra- 
ments to the Apostles, and commanded them 
to dispense it to the people." Since the Bishops 
only are the divinely appointed, and therefore 
primarily responsible, preachers of the Gospel, 
no one has a right to give religious instruction 
in church or school, that is, in any public man- 
ner, so long as he has not received from the 
Bishop of the diocese the power (canonical mis- 
sion) of doing so. All who teach religion in 
the diocese are only helpers or auxiliaries of 
the Bishop, and in exercising their catechetical 
office are under his spiritual control and super- 
vision. 

2. By reason of position or appointment 
the following persons are such auxiliaries of 
the Bishop in teaching Christian Doctrine. 

(a) The parish priest and his assistants. 
This in virtue of their explicit canonical mis- 
sion as official preachers of the Gospel, teach- 
ing in the name and with the authority of the 



Christian Doctrine 



75 



Church. It is for this very reason that they 
are specially bound, by a peculiar obligation 
quite distinct from that of others, namely, the 
charge of souls, to perform their office of cate- 
chists with faithful care. " From these observa- 
tions it follows that a parish priest wishing to be 
relieved of the trouble of giving Catechism by 
employing a schoolmaster or mistress to teach 
the word of the book, must always explain it 
himself, or another ecclesiastic in his stead, so 
that the sense may be perfectly understood. 
Teaching Catechism is essentially a sacerdotal 
function that cannot be intrusted 1 to any lay 
person. Giezi applied the prophet's stick to the 
dead child of the Sunamitess, but the child did 
not rise. It was necessary for Eliseus to go in 
person and ' put his mouth upon his mouth, 
and his eyes upon his eyes, and his hands upon 
his hands, and he bowed himself upon him, and 
the child's flesh grew warm ' (4 Kings iv. 29 
ff.). This is a touching picture of the priest 
who ought himself, and not by another, to im- 
part new life to children by instructing them 
and becoming a child with them and for them " 
(Hamon, p. 5). There was (and unfortunately 
still is) good reason why the Council of Trent 



1 That is, exclusively and independently of the priesfs super- 
vision and his actual assistance given in one way or another. — 
Editor. 



76 Christian Doctrine 

and our American Councils insist so frequently 
on saying that catechising is a personal duty 
of the priest (see p. 37 ff.). 

(b) Parents, in virtue of the Sacrament of 
Holy Matrimony, which devolves upon them a 
strictly religious duty to educate their children 
in the Christian Doctrine, a duty based not 
merely on the natural relation to their children, 
but upon the supernatural relation between the 
sacramental state of Christian wedlock and the 
baptismal character of its offspring, a divinely 
established order too much forgotten in this 
age of connubial degeneration. Christian par- 
ents have a Christian mission to teach their 
children. Hence St. John Chrysostom cries 
out to them, " You are to- be apostles to your 
children ; your house must be a church." The 
Fathers of the I. Plen. Council of Bait, cry out : 
" To you, Christian parents, God has committed 
His children, whom He permits you to regard 
as yours; and your natural affection toward 
them must ever be subordinate to the will of 
Him 'from whom all paternity in heaven and 
on earth is named.' Remember that if for them 
you are the representatives of God, the source 
of their existence, you are to be for them de- 
positories of His authority, teachers of His law, 
and models by imitating which they may be 
perfect, even as their Father in heaven is per- 



Christian Doctrine 



77 



feet. You are to watch over the purity of their 
faith and morals with zealous vigilance, and to 
instil into their young hearts principles of vir- 
tue and perfection." " Parents, and especially 
mothers, are, in the order of Providence, the 
first natural guardians and teachers of their chil- 
dren" (X. Prov. C. Bait. 1869). " Appointed by 
Divine Providence the guardians of the souls of 
your little ones, that have been made to the 
image of the living God, and redeemed by 
the blood of Jesus Christ, the first and most 
onerous of all your obligations consists in secur- 
ing their religious training and instruction at 
all pains and sacrifices" (C. Prov. Dublin, 

1853). 

(c) Teachers appointed by the parish priest 
to teach Christian Doctrine. The teachers in 
most of our parochial schools are members of 
religious communities, and are, as a rule, in con- 
sequence of the training previously received in 
the order, well qualified to teach Christian Doc- 
trine in the different grades of the school, though 
always under the supervision of the pastor or his 
assistant. But in parishes and missions de- 
prived of a Catholic school it would often be 
impossible for the pastor to provide sufficiently 
for the religious instruction of the children, were 
it not for the valuable help given him by noble- 
souled lay persons who volunteer, under his 



j8 Christian Doctrine 

leadership, to teach Catechism and Bible His- 
tory on Sundays and even on weekdays. Too 
much can not be said in praise of these lay 
teachers in our Sunday-schools, who sacrifice 
their time and pleasures to serve the Lord in 
His little ones. It is true, as Lambing well 
remarks : " No person can adequately take the 
place of the priest or of the parent, supposing the 
latter is in all cases what the name implies ; for, 
granting that others have acquired, or with a 
moderate expenditure of time and study can ac- 
quire, the necessary amount of knowledge, they 
have not the affection and the opportunities of 
good parents, nor the authority and divine right 
to teach which are inherent in the priestly dig- 
nity, and which the youngest child in the school 
instinctively acknowledges and respects. Yet 
the zealous teacher performs a work worthy 
of all praise, and, with his opportunities, actually 
effects more than the vast majority of parents " 
(p. viii). And again he says of the Sunday- 
school teachers : " Without a divine commis- 
sion they teach the same truths as those which 
once fell from the inspired lips of the Apostles. 
Though not permitted to mount the pulpit, 
their work is of a kindred nature with that of 
those who are. The doctrines which they ex- 
plain, and the principles of morality which they 
inculcate, are as necessary for salvation as those 



Christian Doctrine 79 

which flowed in streams of golden eloquence 
from the lips of a Chrysostom, an Augustine, a 
Vincent Ferrer, or a Bossuet . . . The Church 
recognizes the teacher's dignity, acknowledges 
her obligation to him, and rewards him by 
granting him numerous indulgences in return 
for the favor he bestows upon her" (pp. 41, 
42). Not to speak of the Archconfraternity of 
Christian Doctrine (seep. 520), indulgences are 
also granted by the Popes to all, though not 
members of a sodality, who devote themselves 
to teaching children in the Catholic religion. 
Plenary and provincial councils have ad- 
monished pastors to choose fit and good per- 
sons (personas habiles et honestas), men and 
women, as assistants in teaching Christian 
Doctrine. How well the Church understands 
the importance and excellence of the office of 
the lay Catechist may be seen from the minute 
rules laid down in this regard for missionary 
countries like India and China, and from the 
ceremonies with which she surrounds their in- 
stallation. A writer in the Irish EccL Record, 
August, 1890, suggests that with us, too, "the 
ceremony of enrolment should be performed 
with a certain amount of solemnity " (" How to 
make a Sunday-school Successful "). 

From the nature of the work to be done, and 
from the qualities required in the. Catechist (see 



80 Christian Doctrine 

next article), it follows necessarily that the pas- 
tor must be very careful in selecting the lay 
teachers for his Christian Doctrine. " Fit and 
good " — fit to instruct, good to educate. There 
are persons fit to teach children, but their char- 
acter is not one to recommend them for such 
an exalted position as that of a religious edu- 
cator. Others are good and pious, and real 
examples of Christian virtue, but entirely unfit 
to teach children. " Those who think, and they 
are, I imagine, the vast majority, that any one 
who can read and write, who knows something 
of arithmetic, geography, and history, is com- 
petent to educate young children, have not even 
the most elementary notions of what education 
is " (Bp. Spalding, " Means and Ends of Educa- 
tion"). See the remarks of Father Lavelle on 
" The Selection and Training of Teachers " for 
Sunday-schools (A. EccL R., October, 1896, p. 
381) and of Father Lambing on the same sub- 
ject (lb. October, 1897, p. 397). 

Art. 6. — Qualities of the Catechist 1 

He who wishes to become an architect and 
builder must first study and qualify himself for 
it; in like manner, he who wishes to instruct 
children in their religion must first become pos- 

1 Hamon, pp. 31 ff. ; Lambing, pp. 67 ff. ; Irish Eccl. Record^ 
July, 1869, 



Christian Doctrine 



81 



sessed of the requisite qualities. What is true 
of the orator is true of the Catechist, Non nas- 
citur sed fit. He is not born with the requisite 
qualities, but must acquire them. 

A. Moral Qualities 

i. He must be fully imbued with the truth 
and spirit of the Catholic religion. It is quite 
possible, without this living conviction, to repre- 
sent the doctrines of religion with theological 
accuracy; but it is impossible to convince the 
children of the truth of these doctrines, since, in 
order to be able to give a thing to others, one 
should possess it one's self, and only that which 
proceeds from the heart is capable of reaching 
the heart. Besides, children quickly detect 
if the Catechist really means what he says. 
Rightly does Overberg remark, " A few words 
from the mouth of a teacher who has himself 
experienced the sweet and comforting power of 
religion have much greater influence on chil- 
dren than the finest discourse of another." It 
is this deep religious conviction that will beget 
in the Catechist the strong persevering zeal and 
holy fervor, the self-sacrificing spirit, so abso- 
lutely necessary in the Catechist who would 
"gain the children for Jesus." 

2. The Catechist must be a model of Chris- 
tian virtue. He must act like the skilful general 



82 Christian Doctrine 

who encourages his soldiers to bravery by plac- 
ing himself at the head of the army and advanc- 
ing intrepidly to meet the enemy. He who does 
not do what he teaches pulls down with one 
hand what he builds up with the other. " The 
eye of the body in children sees more readily 
than the eye of the mind ; and action leaves a 
deeper and more lasting impression than words. 
Children are apt to institute a comparison be- 
tween their own conduct and that of a person 
whom they regard as a model " (Lbg.). More- 
over, in such a case, religious instruction be- 
comes disagreeable to the Catechist, since his 
words are a continual reproach to his own con- 
duct. It is a difficult task to speak of the love 
of our neighbor with a heart devoid of feeling, 
or of humility with a heart full of pride, or of 
peaceableness with a quarrelsome spirit, or of 
mercy with a merciless soul. 

3. The Catechist must be distinguished by 
his demeanor. His whole appearance should 
be in keeping with the dignity and sublimity of 
the subject. There must be nothing ridiculous 
in his words, in his bearing, in his gait, or in his 
dress ; he must avoid peculiarities and eccentric 
habits, otherwise the children will pass mock- 
ing remarks, and lose their respect for him. 
He ought, also, to avoid everything which 
might provoke uncontrollable laughter. " The 



Christian Doctrine 



h 



Catechism does not demand the gravity of the 
pulpit ; still it does not admit of ridiculous anec- 
dotes, or laughable stories, or common and un- 
seemly jokes " (Dpi.). Of this dignified and 
reverent conduct Lambing says it is one of the 
most important and necessary characteristics 
of a good Catechist. " To perform his duty 
faithfully, he should be reverent in his language 
and deportment. ... In class his look should 
be grave, but not austere ; his tone of voice 
pleasing, but subdued ; and his bearing easy 
and affectionate, but without levity. But most 
of all should reverence appear in the language 
he uses when treating of holy things. He 
should studiously avoid all irreverent, humor- 
ous, or jocose remarks " (pp. j8 ff.). 

The dignity of the Catechist, as well as of his 
office, should also be reflected by the dress he 
wears when teaching Christian Doctrine. He 
should be careful about the cleanliness of his 
dress, which is of no small concern, as the 
world, children perhaps more than grown 
people, usually believes in the saying that " The 
apparel oft proclaims the man." In this regard, 
Catholic Catechists, lay and clerical, may learn 
a lesson from the teachers in our American 
public schools. It is well understood that the 
cassock is the only suitable dress for the priest 
when teaching Catechism. It is the mark of 



84 Christian Doctrine 

his priestly office and authority, and will help 
to impart to the Christian Doctrine class a more 
pronounced religious and holy character. 

4. The Catechist must be a lover of children 
and by that means win the love of his pupils. 
If the children love him, they will receive his 
words with joy, their hearts being then like 
fruitful soil. But if the children fear the Cate- 
chist because of his heartless and cold manners, 
he will not produce any lasting results. To 
him may be applied the words of St. Gregory, 
" Those who are not loved are not willingly 
listened to." But nothing will gain him the 
love of the children if his heart is not filled 
with a love for them. Next to the love of God 
and zeal for His honor, a sincere love of the 
children is the one indispensable requisite for a 
good Catechist. Read the truly touching chap- 
ter in Dpi. p. 87, on the paternal and maternal 
love of the Catechist. A simple means of quickly 
winning the love and affection of children is 
this : Let the Catechist speak in a friendly way 
to the child whom he happens to meet out of 
school, call him by his Christian name, inquire 
after the occupation or health of his parents, 
etc. In this way, besides the love of the child, 
he will also win that of the parents. But it 
would be a mistake for him to carry familiarity 
too far. He must, it is true, be childlike with 



Christian Doctrine 



85 



the children, but not childish. Notwithstand- 
ing all his kindness, a certain paternal gravity 
must be visible in him, which will win for him 
respect and reverence. It would be a sad thing 
if, in later life, the children were to say : " We 
did not learn anything with that Catechist, he 
was too kind." 

5. The Catechist's love for the children will 
also make him mild and gentle, and will not let 
him be carried away by any outburst of anger. 
Through meekness he appears as an angel 
before his scholars, whose reverence and re- 
spect he commands. An unmistakable bless- 
ing rests upon meekness. The more indulgence 
and patience one shows to the weaker pupils, 
and the harder the teacher works with them, 
the more the children advance. Besides, the 
Catechist must bear in mind that he has before 
him w r eak creatures whose minds are childish 
and flighty — a fact which he can not alter. 
For this reason, skilful Catechists have easily 
passed over in children things which resulted 
from mere youthful thoughtlessness and were 
in no way sinful. St. Philip Neri would never 
complain, no matter how much noise the chil- 
dren made playing under his window. He even 
encouraged them, saying, " Be gay, and go on 
playing, only do not commit sin." When some- 
body once reprehended him for his great indul- 



86 Christian Doctrine 

gence, he said, " As long as the children do not 
sin, they may chop sticks on my back if they 
like." And yet the saint obtained astonishing 
results in his religious instruction. True love 
for the children will also make the Catechist 
avoid rude invectives, nicknames, making fun of 
the children with jokes and puns, or taunting 
them about their origin, their parents, their 
names, defects of mind and body, etc. He will 
also abstain from censuring right and left, and 
quarrelling with the whole class. In a word, he 
must avoid everything which might discourage 
the children, or hurt and wound their feelings ; 
but, on the contrary, strive by all means to win 
their hearts and good will. 

6. True love for the children will make the 
Catechist impartial to all. It would be a serious 
fault to be kind only with the children of better 
families and pay less attention to the poor, a 
conduct directly opposed to the spirit of Our 
Lord, who showed special compassion to the 
poor. (Cf. Lbg. pp. 152, 183.) To neglect the 
weaker pupils and the less talented in order to 
advance more quickly with the more gifted ones 
would be against the demands of conscience. 
Hence, too, the Catechist must not be partial 
to the girls, who are usually more diligent and 
quicker in mental development than boys. On 
the contrary, a conscientious Catechist will 



Christian Doctrine 



87 



bestow special attention upon the boys, pre- 
cisely because they are in this respect behind 
the girls, while yet in later life they will take a 
more prominent and influential position. Du- 
panloup (p. 100) says there is much prudence 
and experience in the rule that in Catechism 
there should be a difference between the man- 
agement of girls and that of boys. " For boys 
there should be a great amount of firmness 
when they are addressed together, and great 
kindness when any one of them is spoken to 
separately. But, on the other hand, with the 
girls there should be great kindness when 
speaking to them all, but a great reserve when 
they are spoken to separately." He observed 
before (p. 99), " that Catechists can not be too 
much on the watch against a certain natural 
love which is too often felt toward some chil- 
dren on account either of their appearance, 
their birth, their fortune, or of a sympathy of 
disposition and character. This entirely human 
affection generally causes excessive attentions 
and sometimes grievous partiality." On this 
important subject Lambing (p. 156) says that 
" children are remarkably quick in discovering 
any show of partiality ; and the feelings of 
jealousy with which the success of the diligent 
and talented child is naturally calculated to 
inspire them will impart additional keenness to 



SS Christian Doctrine 

their perception and make them notice the re- 
motest approach to favoritism. Nothing could 
be more fatal. ... It is a poison which it is 
extremely difficult to counteract, and hence the 
only safety for the teacher is found in avoiding 
the least semblance of it." The danger and 
the fault are unfortunately common enough to 
justify us in quoting still another authority: 
" It is very natural for one to be more attracted 
to a child who is handsome and well dressed 
than to one who is ill clad and who exhibits in 
his person, his language, and his whole deport- 
ment the marks of that poverty and indigence 
in which he has been reared. Now, if the 
Catechist so far forget himself as to be influ- 
enced by these merely human instincts ; if he 
show more affection for the rich than for the 
poor, for the well dressed and genteel than for 
the shabby or the ragged ; if he speak more 
gently to the one than to the other ; if he re- 
ward the respectable child without being equally 
liberal to the poor one, who may be just as 
meritorious, — he will inflict an irreparable in- 
jury upon the work of his ministry." {Irish 
EccL R., 1. c.) 

7. The Catechist should also be a man of 
peace. Peace and harmony make life beautiful, 
raise the dignity of the teacher in the eyes of 
the children, and bring about better and more 



Christian Doctrine 89 

lasting results in education. The Catechist, 
priest or layman, must therefore avoid every- 
thing that might disturb harmony and con- 
cord among his fellow-teachers. Here, as in 
other things, the axiom holds good, " In union 
is strength," and union in a good work always 
brings blessing. Dupanloup (p. 100 ff.), speak- 
ing of the importance of this perfect agreement 
and harmonious cooperation among the Cate- 
chists of the same Christian Doctrine class, 
which implies order and subordination, remarks 
that it is on that very account no easy matter 
to find able persons for this work. 

8. All the foregoing qualities of the Cate- 
chist will never make his work truly successful, 
if he is not also a man of prayer, possessed with 
the real spirit of prayer. Prayer is for his 
work what the fertile rain from heaven is for 
the field which the farmer tills in the sweat of 
his brow. All men who were famous as relig- 
ious teachers of young and old, children and 
adults, never forgot to implore, before all things, 
God's blessing upon their endeavors. " Unless 
the Lord build the house, they labor in vain 
who build it" (Ps. cxxvi. 1). " Neither he that 
planteth is anything, nor he that watereth : but 
God that giveth the increase " (1 Cor. iii. 7). 
Dupanloup observes that " for the work of win- 
ning souls redeemed by the blood of Christ, 



90 Christian Doctrine 

piety, the spirit of grace, and prayer are indis- 
pensable. . . . Catechism is not a matter of 
high intellect, but of fervent piety. How many 
Catechists who have said a great deal through- 
out the course, have not once succeeded in 
touching the heart of the children, have never 
produced in those young souls the least move- 
ment of compunction or of the love of God. 
Let us do a little less and pray more; let us 
become saints and nothing can resist us " (pp. 
97 ff.). St. Augustine remarks that it is often 
more necessary for the Catechist to speak to 
God of the children than to speak to the chil- 
dren of God (" On Catechising," n. 18. See also 
Lambing, p. 90). " We may readily judge how 
essential a tender spirit of piety is to him who 
has to deal with the young or the ignorant. 
Piety may, in some sense, and to some degree 
at least, supply the want of learning ; but no 
amount of learning can ever take the place of 
that spirit of piety which is such an essential 
qualification in him who undertakes the work 
of God." (Irish Eccl. R., 1. c.) 

B. Intellechial Qtcalities 

1. Knowledge of theology. The Catechist 
must not only know and clearly understand the 
subjects which he will teach the children, but 
he must also be able to illustrate every truth of 



Christian Doctrine 91 

religion by suitable examples, comparisons, and 
maxims. Yet in school he must not parade all 
his scientific knowledge, because the children 
are not to be made theologians, but Christians. 
The theological science which the Catechist 
possesses is the capital which he must keep 
for himself; to the children belong the inter- 
ests. " Only those who are complete masters of 
their science can make it simple and easy to 
others. ... If a thorough knowledge and con- 
tinual study is requisite for teaching any sub- 
ject well, it is not least so in the case of religious 
instruction " (Manual, p. xii.). " The successful 
Catechist must possess clear, solid, and exact 
ideas, and be thoroughly read up in what we 
may call the essential portions of theology. He 
is bound by the obligations of his ministry to 
explain all these matters with clearness and pre- 
cision ; to adapt his explanations to the capacity 
of the young, the simple, and the ignorant ; to 
vary his expressions and to modify his turn of 
thought, as occasion may require, without ob- 
scuring the clearness of his teaching. How 
can he do all this, if his own mind be a chaos 
of uncertainty and confusion ? To be a suc- 
cessful Catechist requires more than a mere 
superficial knowledge of the subject." {Irish 
EccL R., 1. c.) 

2. Knowledge of pedagogy, i. e., a knowl- 



92 Christian Doctrine 

edge of the general principles of education ; 
the principles of method for religious instruc- 
tion and the most important school regulations. 
Listening to good and experienced Catechists 
at their work is likewise of great value ; from 
this one may often learn more than from books. 
Finally, early practice in the art of catechising 
is necessary, according to the principle " Prac- 
tice makes perfect." Without this knowledge 
of pedagogy, the Catechist's office would soon 
become a burden. He would talk in a manner 
so much above the children's minds that at the 
close of the lesson, not even the quickest and 
cleverest would know what he had been talking 
about. The Catechist must understand how to 
prepare the food of the soul, otherwise he is 
like a bad cook who spoils good food and 
undermines the health. Nowadays, in train- 
ing and normal colleges, great importance is 
attached to the hearing of skilled teachers, and 
to practice in catechising. " What should we 
say of a person trying to teach another the art 
of swimming by giving him directions within 
the four walls of the schoolroom, and after- 
wards saying, ' Now you know everything, go 
and swim ' ? " (Kehr.) Practice must come early 
to the aid of theory. Do we not find in the 
medical faculty that young doctors have to 
practice the art of healing under the guidance of 



Christian Doctrine 93 

their masters? The "Manual" (p. xiii.), speak- 
ing of the progress made in past years in the 
art of teaching, demands " that religion, the most 
important of all subjects, should be taught with 
at least equal care and skill, that the same 
pains and perseverance, the same art and 
ingenuity, which are brought to bear on the 
teaching of arithmetic and geography, should 
be exerted in the case of religion. Yet who 
that is acquainted with our schools has not 
seen religion taught in a way that must result in 
giving the children a thorough distaste for it." 

3. The Catechist must work continually at 
his own self-improvement (Lbg. p. 83). He 
who does not advance goes back. For this 
reason he must study suitable books on the 
Catechism, and read periodicals devoted to 
Catechetics and pedagogy. The examination 
of the mental capabilities and talents of his 
scholars also tends to his improvement. A 
Catechist who seeks to know the mental apti- 
tude of his children is like the Good Shepherd, 
who said, " I know My sheep and Mine know 
Me" (John x. 14). 

It is of the utmost importance for the Cate- 
chist to study the character, the tastes and dis- 
positions, the faculty and the good traits of his 
pupils. There is as great a variety in all these 
things as there is in creation at large. Cardinal 



94 Christian Doctrine 

Gibbons says, in this connection, that no two men 
are of the same mental capacity or moral disposi- 
tion. " One may excel in solid judgment, an- 
other in tenacity of memory, and a third in 
brilliancy of imagination. One is naturally 
grave and solemn, another is gay and viva- 
cious. One is of a phlegmatic, another of a 
sanguine, temperament. One is constitution- 
ally shy, timid, and reserved, another is bold 
and demonstrative. One is taciturn, another 
has his heart in his mouth. The teacher should 
take his pupils as God made them, and aid them 
in bringing out the hidden powers of their soul. 
If he tries to adopt the levelling process by cast- 
ing all in the same mould, his pupils will be- 
come forced and unnatural in their movements ; 
they will lose heart, their spirit will be broken, 
their manhood crippled and impaired. . . . 
Instead of laboring to crush and subdue their 
natural traits and propensities, he should rather 
divert them into a proper channel. The admo- 
nition which would be properly administered 
to a sullen or obstinate youth, deliberately 
erring, might be excessive if given to one of an 
ardent or sensitive nature acting from impulse 
or levity " (The Ambassador of Ch., p. 51). 

4. The Catechist, especially in the early 
years of his work, must always carefully prepare 
each and every lesson of Christian Doctrine. 



Christian Doctrine 95 

In doing so, he must first fully master the text 
to be explained ; he ought to know by heart 
the very words of the text-book. Then he must 
clearly and fully arrange and prepare, not only 
the contents of his lesson, but their order, 
sequence, treatment, and form of statement or 
expression. Finally, the lessons thus mentally 
prepared should be written out in full, though 
in case of necessity, or later, after a few years' 
practice, a sufficiently comprehensive sketch or 
synopsis may suffice. Bishop Dupanloup re- 
marks (p. 144) that "it is impossible to give 
a good catechetical instruction without having 
prepared it with the greatest care. ... A 
good catechetical instruction demands of the 
most skilful four, five, or six hours of prepara- 
tion. I have sometimes had two or three days 
of continuous work, sometimes a whole week, in 
preparation for certain very difficult or very 
special instructions." He goes on to say that 
for at least four years he wrote out in full all 
the lessons and the little sermons in his class 
of Christian Doctrine. At the same time (on 
p. 153), he warns the Catechist not to make 
himself the slave of his poor manuscript, and 
not to deliver or repeat his lesson by heart. 
He who does not prepare for his work finds no 
pleasure in going into school, and in his relig- 
ious instruction is sure to be disagreeable and 



96 Christian Doctrine 

to make things tedious for himself and the 
children. Many maintain that the number of 
good preachers exceeds that of good Catechists 
for the simple reason that sermons are better 
prepared. This is done on the plea that a poor 
sermon will surely be criticised by the grown 
people, but what do children know whether a 
lesson be well or badly taught ? What a frivo- 
lous excuse ! Children instinctively feel the 
difference, and any careful observer can at once 
notice the effect of a good or a bad instruction. 
In fact, a catechetic instruction ought to be 
better prepared than a sermon. Before enter- 
ing the schoolroom or church the Catechist 
ought to put himself in a cheerful frame of 
mind by raising his eyes to God and banishing 
all other cares. By means of this pious aspira- 
tion before class, the Catechist acts like a 
musician who tunes his instrument before he 
begins to play. The prayer of the Catechist is 
of great value ; it increases his zeal and love for 
the children, raises his courage, and draws down 
the divine blessing. A Catechist who knows 
how to pray well, knows also how to teach well. 

Art. 7. — Conditions of Success 

The true test of successful religious teaching 
is not the ability of the pupils to repeat word 
for word the Catechism text, but their increased 



Christian Doctrine 97 

piety and improved moral character, both 
springing from religious convictions. We may 
here apply Our Lord's words, " By their fruits 
you shall know them" (Matt. vii. 16). For this 
reason those are not necessarily the best 
scholars who are capable of repeating the text 
with the greatest accuracy. 

Among the many circumstances upon which 
depends the success of Christian Doctrine are 
the following : — 

1. The personal fitness of the Catechist for 
his office. 

(a) First, he must be deeply imbued in mind 
and heart with the spirit of the Christian Doc- 
trine ; for one can not give that which one does 
not possess. " Life proceeds from life, and relig- 
ion, which is the highest power of life, can pro- 
ceed only from God and religious souls " (Bp. 
Spalding). A Catechist who has not fully en- 
tered into the spirit of religion will, from " pure 
conscientiousness," insist upon the exact repeti- 
tion of subtle definitions, and attach greatest 
importance to the knowledge of the words of the 
book, and the committing of these to memory ; 
but he will fail to awaken a living faith and a true 
moral character. He who is himself blind can 
not lead blind children to the light; and he 
who is cold can not warm the heart of another. 
But the Catechist who has seized the spirit of 



98 Christian Doctrine 

the Christian doctrines, who is convinced of 
their truth, and inspired by their beauty, will 
teach " as one having power, and not as the 
Scribes and Pharisees " (Matt. vii. 29. See 
the preceding Art, p. 81). 

(b) A knowledge of method and system is of 
much greater moment to the Catechist than a 
profound theological learning. A Catechist 
without method does not know how to impart 
his knowledge ; he is like a merchant who has 
many good wares, but does not understand how 
to display them to advantage. " A person may 
be a scholar, but it does not follow on that ac- 
count that he is a teacher. There are excep- 
tionally able scholars who are decidedly bad 
teachers, and on the other hand, there are very 
skilful teachers who can in no way lay claim to 
the title of scholar " (Kehr). Therefore the Cate- 
chist who has a comparatively limited knowl- 
edge, but possesses the art of imparting the 
truths of religion in an excellent manner, will 
obtain far better results than the learned theo- 
logian who is lacking in method and practical 
skill. In everything method means the quickest 
and surest way of attaining an object. To cate- 
chise without method would be losing time and 
doing nothing ; to catechise with a bad method 
is doing harm (Dpi. p. 250. See preceding 
Art., pp. 91 ff.). 



Christian Doctrine 99 

It is often said that one can learn the right 
method by practice, without any special study. 
Now, while it is certainly true that one may 
gradually arrive at the right method by long 
and constant exercise, yet the result is obtained 
only after many mistakes have been made and 
much mischief caused by wrong methods. 
For the most part people do not light upon the 
right method at all ; they get disgusted and lay 
the blame of ill success on others. To say that 
the right method comes naturally to any one is 
as foolish as to maintain that a man need not 
learn how to swim, since it would come to him 
naturally if he fell into the water. Again, one 
often hears the objection that method is con- 
cerned about mere trifles. This may be true, 
but these are the trifles of which St. Augus- 
tine says, " Would you be great, begin by little 
things." 

The Third Plenary Council of Baltimore, 
convinced of the necessity of methodic skill 
in the Catechist, ordained that the theological 
students in our seminaries should not only be im- 
pressed with the supreme importance of Chris- 
tian instruction for children, but should also 
prepare to become skilful Catechists by paying 
due regard to this work while studying psychol- 
ogy, pedagogy, and pastoral theology ; that, 

moreover, they ought to be practically instructed 
• t.oFC. 



ioo Christian Doctrine 

in the right way and method of teaching Cate- 
chism and Bible History in a clear and solid 
manner (n. 201). In regard to the much de- 
spised " details," Dupanloup says : " Theory 
is necessary . . . but the more beautiful the 
theory, the more is it necessary, if it is to be 
realized, that we should be thoroughly instructed 
in practical details ; for in this case the details 
alone contain a real teaching, they have an un- 
doubted use of their own. ... I can declare 
that all these details are absolutely necessary, 
though too often neglected, and that they have 
a very real importance for the salvation of 
souls" (pp. 191, 199). 

2. The pedagogical value of the text-book. 
No one can work well with bad tools. The 
best penman can not write well with a bad pen ; 
neither can a good teacher instruct well with 
a bad text-book. Some may argue that a skilful 
Catechist can make good use of even an infe- 
rior book. But where are such distinguished 
Catechists, such wonder-workers, to be found ? 
Unfortunately, when a new religious text-book 
appears, criticism is almost always directed to 
theological accuracy alone, and very little atten- 
tion is paid to its pedagogical usefulness. 

3. The cooperation of the parents and of the 
school-teachers. 

(a) When parents set no value upon relig- 



Christian Doctrine 101 

ious instruction and instil into their children 
the spirit of worldliness and even hatred or 
contempt of religion ; when by their bad ex- 
ample at home they teach the children the 
very contrary of what the Catechist declares to 
be a Christian duty, all labor on the part of the 
Catechist is in vain. Having spoken of the 
great care a pastor should have of the Sunday- 
schools and Catechism classes, the Fathers of 
the III. Prov. C. of New York say, "But the 
efforts of the most zealous pastor will be, and 
too frequently are, defeated by the negligence 
and bad example of parents." Lambing says 
(p. 12): " So necessary is the cooperation of 
parents, that without it it is impossible to train 
up a child in a proper manner. It is in their 
power either to confirm or undo the work of 
all others engaged in the training of their chil- 
dren.'' See the very practical remarks of the 
same author (pp. 19 ff.) on " Parents and the 
Sunday-school." 

Parents must cooperate with the Catechist in 
many ways: (1) by their own good example and 
Christian life; (2) by sending their children 
regularly to Christian Doctrine ; (3) by examin- 
ing them as to their success in learning ; (4) by 
helping them (by explaining) to understand the 
lessons and to memorize them ; (5) by inquiring 
of the Catechist concerning the attendance, con- 



102 Christian Doctrine 

duct, and application of their children ; (6) by 
always upholding the authority of the Catechist 
and the respect due to him. 

On the other hand the Catechist, priest or 
layman, should be in contact with the parents 
and keep them informed about the children. 
Often, instead of scolding or punishing the 
delinquent child, the Catechist will visit the 
parents to have the fault remedied. Negligence 
or indifference of parents may often be over- 
come by the personal influence of the Catechist 
brought to bear upon them. (See in this 
connection Lambing, p. 182, " Visiting the 
Children/') 

(6) The work of the Catechist may be 
greatly helped and fostered, or on the other 
hand seriously impeded, and in fact neutral- 
ized, by the secular teachers of the children. 
That the parochial Catholic school is of im- 
mense advantage to the teacher of Christian 
Doctrine is evident. The whole atmosphere 
of the school is religious, the teachers all exer- 
cise a Catholic influence, the readers are filled 
with Catholic instruction of every kind ; every- 
thing helps to strengthen and develop, or pre- 
pare for, the instruction given by the Catechist. 

But quite different is the case where there is 
no Catholic school and where the children must 
attend public school, whose influence, if not 



Christian Doctrine 103 

against the Catholic religion, is at least not 
favorable to it. Happy the Catechist if by his 
prudence and tact he succeeds in engaging the 
interest and sympathy of some Catholic teacher 
in the public school who may volunteer to 
" keep an eye " on the Catholic children, to ad- 
monish them to attend the Sunday-school or 
Saturday Catechism, and possibly come to as- 
sist the pastor in teaching the Christian Doc- 
trine class on these days. This becomes even 
more important in so-called mission places, 
where no priest resides. The help and assist- 
ance of a Catholic teacher in such a place is 
worth all the efforts and endeavors on the part 
of the Catechist to get his good will and favor 
(Dpi. p. 430). 

4. The proper organization of the Christian 
Doctrine class. There is no difficulty in this 
regard where the children receive their religious 
instructions at regular hours, and according to 
the regular programme embodied in the annual 
plan or work of the Catholic school. But where 
there is no parish school, or in the separate 
Christian Doctrine class (Sunday-school) for 
the children who have already left the school, 
there it becomes all-important for the success- 
ful teaching of Christian Doctrine to have the 
different classes properly organized and have ap- 
propriate programmes or courses laid out for the 



104 Christian Doctrine 

different classes. Not only this, but where there 
is a large number of children, and consequently 
a large number of teachers or Catechists, the 
order and work of the different teachers and 
their relations with one another ought to be 
clearly determined. No need of saying that in 
Christian Doctrine or Sunday-school the parish 
priest is the supreme ruler. He must be the 
very soul of the Sunday-school, and should 
never be absent from it, except for very urgent 
reasons. Inasmuch as the priest ought person- 
ally to teach the higher class, or those immedi- 
ately preparing for the sacraments, and can 
not, therefore, attend to all the other classes, 
it may become necessary in a large Sunday- 
school to have a superintendent who will look 
after the discipline and the exact carrying out 
of the programme. But such superintendent 
must be under the direct and full control of 
the priest. Frequent meetings or conferences 
of priest and teachers are of immense value 
for the Sunday-school. (On the organization 
of a Sunday-school see Lbg. pp. 31 ff. ; Furniss, 
pp. 55 ff.) Father Lavelle, in a splendid 
article on " The Scope and Organization of 
Sunday-schools," in the A. EccL R., October, 
1896, says that such organization "is a very 
large and difficult subject. It includes (1) proper 
gradings ; (2) the selection of the right kind of 



Christian Doctrine 105 

teachers and often the training of the same ; 
(3) the best methods of teaching; and (4) the 
wise and tactical placing of responsibility." 
Each point is there carefully and wisely ex- 
plained. (See also Dpi, p. 100, on the agreement 
and necessary subordination among Catechists.) 

Art. 8. — Difficulties and their Remedies 

1. In the opinion of competent judges it is 
more difficult to teach Christian Doctrine suc- 
cessfully in elementary schools than to teach 
any of the secular branches. In these, visible 
objects are discussed or made use of, such as 
animals, plants, stones, letters, numbers, models, 
and so forth, whilst in religious instruction 
things come under discussion which can not be 
perceived by the senses, and which sometimes 
can not be grasped even by the understanding. 
Just as it is far more difficult to write a Cate- 
chism for children than a religious treatise for 
grown-up persons, so it is far more difficult to 
teach Christian Doctrine than to preach a good 
sermon. The reason of this is that adults can 
more easily be made to understand things than 
can children, who have a limited vocabulary, 
are flighty and inattentive, and as yet can not 
take life seriously. Again, the Catechist, having 
had the benefit of a higher education, finds it 
difficult to stoop to the children's minds and to 



io6 Christian Doctrine 

enter into their thoughts and feelings. Other 
difficulties which are well calculated to discour- 
age the Catechist arise from the children, their 
natural levity and inattention, their frequent 
absence or very irregular attendance, their poor 
training and dull understanding, the careless- 
ness and indifference of their parents, etc. (see 
Schuech, p. 207). St. Augustine devotes five 
chapters ( 1 o- 1 4) of his book on " Catechising the 
Ignorant " to the subject of this article. 

There are special difficulties lying in the way 
of the parish priest who has to teach Christian 
Doctrine. It not unfrequently happens, par- 
ticularly in large parishes, that at the hour 
when he ought to give instructions the priest 
has to perform some pressing ecclesiastical duty 
that can not be postponed, such as to admin- 
ister the Sacraments to a dying person, or 
to give private baptism, and so forth. When 
the religious instruction is deferred till an- 
other time certain disadvantages always follow. 
The class, for instance, will be given later in 
the day, but some children have forgotten their 
books, others again are not ready, and make all 
kinds of excuses; occasionally, with the best 
will, the priest finds it impossible to make 
up for the lost hour. At another time he may 
have to give instruction when exhausted by 
fatigue. Perhaps he has had to walk or drive 



Christian Doctrine 107 

a long distance, possibly in bad weather, or he 
is still fasting, since he is going to say a later 
Mass, or else he has already fatigued himself 
from the early morning in the exercise of his 
pastoral office, for example, at Easter time in 
the confessional. Moreover, a parish priest is 
in a much more difficult position than he whose 
duties are confined to the school. In the cure 
of souls he has to deal almost exclusively with 
grown-up people ; hence, when going to Chris- 
tian Doctrine he must suddenly change his 
manner of speaking, his demeanor, his whole 
being, so as to become a child with children. 
As he gives instructions in many classes, he 
must learn to know the names and dispositions 
of a great number of pupils ; and in every class 
he must adapt himself to its peculiar character, 
usually stamped upon it by its own teacher. 

2. Great as these difficulties are, yet the 
Catechist will courageously meet them. Just 
as the skilful general is not deterred from fight- 
ing although the enemy's forces are superior, 
so the Catechist will not allow difficulties to 
discourage him. Let him rouse his courage by 
means of the following considerations. 

(a) The great value and usefulness of solid 
religious instruction, which is a source of bene- 
diction not only to the children, but to their 
parents and future generations. It is true that, 



108 Christian Doctrine 

with children, we do not always see immediately 
the desired results. God's word is like the 
seed of grain in nature, which requires a whole 
year to develop. The results of religious in- 
struction often show themselves only in later 
life, sometimes even on the bed of sickness or 
in the hour of death. The Catechist is only 
the sower and the instrument in God's hand, 
but it is God who gives the increase (i Cor. 
iii. 6, 7). Sometimes it only seems as if our 
instructions were fruitless ; we can not look into 
the children's hearts nor see their future life, to 
judge of the results of our work. What seems 
to us weak is sometimes very powerful in God's 
hands, whilst what we, in our self-complacency, 
think most successful, remains in reality in- 
effectual. 

Religious instruction often proves more bene- 
ficial to the parents than to the children them- 
selves. Small birds often carry a seed to the 
top of some high tower or to an unapproach- 
able rock, where, in consequence, a beautiful 
plant, or even a little tree, springs up. Chil- 
dren do in like manner. They take, many a 
seed of the divine word from school home to 
their parents and others living with them, to 
whom, in their simplicity, they relate every- 
thing. Such a seed often sinks into the hearts 
of parents, where it bears more abundant fruit 



Christian Doctrine 109 

than with the children. Besides this, the Cate- 
chist, by his zealous work for the children, 
makes friends of their parents. Even the 
coarsest parents are sensible of what is done 
for their children and are grateful for it. 
Now gratitude is a virtue which makes even 
the hardest heart accessible to noble feelings, 
and therefore capable of receiving the truths of 
religion. (See Cardinal Gibbons, 1. c, p. 307 f.) 

(b) On the other hand, let the Catechist well 
consider what a terrible harm is done where 
religious instruction is badly given or neglected, 
a harm which can never be entirely remedied. 
Whoever teaches Christian Doctrine badly is 
just as culpable as an architect who lays the 
foundations of a house badly, thereby caus- 
ing the building to fall and to bury the men 
beneath its ruins. 

(c) Let the Catechist think of the reward 
which he may expect from God for strenuous 
work in giving religious instruction. St. 
Augustine calls religious instruction a work of 
mercy to which are applicable the words of 
Holy Scripture, " As water extinguishes fire, so 
do alms blot out sin." To the Catechist like- 
wise these words of Our Lord apply, " So long 
as you did it to one of these My least brethren 
you did it to Me " (Matt. xxv. 40). (See Lambing 
pp. 198 ff., " The Sunday-school Teacher's Re- 



1 10 Christian Doctrine 

ward.") On the advantages of Christian Doc- 
trine for the Catechist himself see Dpi., ioth 
disc, pp. 105 ff. He sums it all up by saying: 
" Yes, I have owed everything to the Catechisms 
[he means, to teaching Catechism], everything 
for my soul, everything for my ministry, every- 
thing for my heart, I would say everything for 
my career, if that were a sacerdotal word." 
(See also Cardinal Gibbons, I.e., pp. 310 f. 
321. Hamon, p. 28.) 

(d) The Catechist may also consider that 
all priests who are zealously fulfilling the duties 
of their vocation must be prepared for contra- 
diction and opposition, for Our Lord Himself 
did not escape this lot. " It would be an illu- 
sion for the servant of Christ to seek times or 
places where he could work without any hin- 
drance. How shameful if the laborer should 
work more to earn earthly bread than the 
Catechist to dispense that which is heavenly " 
(Ketteler). 

(e) Lastly, let the Catechist place before his 
soul the excellence and dignity of his holy office, 
the importance of his work, and the great ex- 
amples of Christ and His saints. It will in- 
spire him with a holy courage which, supported 
by prayer, the most powerful weapon, will make 
him easily overcome all difficulties. It will 
fill him with a strong and fervent zeal which 



Christian Doctrine 1 1 1 

is the only guarantee of persevering efforts. 
" Unless his labors be inspired and animated 
by this spirit of zeal, they will soon become 
insufferably tedious and distasteful to him. 
The levity and indocility of the children, the 
grossness and stupidity of the ignorant, will 
soon fill him with such a disgust for instructing 
them, that he will undertake this duty with the 
utmost repugnance, and, as a necessary conse- 
quence, discharge it without interest and with- 
out fruit. But on the contrary, if he be 
inspired by a lively zeal and a great love of 
God, the Catechist will in this very spirit of 
zeal find that courage which will enable him 
to triumph over all difficulties. It will supply 
him with an invincible spirit of patience to con- 
quer the natural ennui and disgust which he 
may find in the discharge of his office. It will 
encourage him to persevere, and stimulate him 
to employ all the diligence in the preparation 
of his instructions which is absolutely necessary 
for their success " {Irish EccL R. I.e.). 



CHAPTER II 

THE COURSE OF CHRISTIAN DOCTRINE 

Art. i. — General Principles 

By the course of Christian Doctrine is meant 
the selection of the matter to be taught, its dis- 
position or orderly arrangement for the differ- 
ent classes of children and the various grades 
into which they are divided. The whole 
chapter, therefore, naturally presents three 
different views, namely, the general principles 
by which the Catechist must be guided, the 
different subjects to be taught, and the different 
classes in which Catholic Doctrine is explained. 
(See Dpi. pp. 255 ff . ; Sch. pp. 211, 220 ff.) 

1 . The standard according to which children 
are grouped for religious instruction differs 
from that in other subjects. Bishop Dupanloup 
rightly takes the reception of the Sacraments 
as the basis of classification. Therefore, in 
Christian Doctrine the lower class (1st and 2d 
school years) will comprise those children who 
have not yet approached the Holy Sacraments ; 
the middle class (3d and 4th school years) those 

112 



Christian Doctrine 113 

who are being prepared for the reception of the 
Holy Sacraments; the upper class (5th to 8th 
school years) those who have already made 
their first communion. 

In the lower grade the foundation is laid and 
the way prepared for Catechism instruction. 
This is done by the narrative of the life of 
Our Lord, and those scriptural persons who 
either prepared the way for Our Lord or con- 
tinued His work. Accordingly, in this class, 
the Old and New Testaments will be treated of. 

In the middle class the children will be 
gradually prepared for the reception of the 
Holy Sacraments, and led on to assist regularly 
at the holy sacrifice of the Mass. This is done 
by treating of the Commandments and of the 
means of grace. Amongst the means of grace, 
the holy Mass and the Sacraments of Penance 
and the Holy Eucharist must be thoroughly 
entered into. The Commandments are to be 
explained because the children are now of an 
age when they can distinguish good from evil, 
and must approach the Sacrament of Penance. 

Scholars of the upper class are to be brought 
to a firm conviction of the truth of the Catholic 
religion, inspired with love for it and for the 
Church, and prepared to meet the more com- 
mon objections against the Catholic faith. For 
this reason the doctrines of faith and morals 



1 1 4 Christian Doctrine 

are to be more thoroughly entered upon here, 
and the Liturgy of the Church to be explained 
more fully, and her history to be related more 
in detail. 

In the foregoing classification the author 
follows exactly the three kinds of Catechisms 
explained in every detail in the Third Book of 
Dupanloup's work : the " Little Catechism " to 
which children are admitted at seven or eight 
up to ten or eleven (pp. 265 ff.) ; the " Week- 
day or Communion Catechism " preparatory to 
that great act (pp. 299 ff.) ; and lastly the " Cat- 
echism of Perseverance," or the great Catechism 
for children from twelve to eighteen years 
(pp. 453 ff.). 

The author of the " Manual " proposes an- 
other division (pp. xvii. ff.), viz. (a) Infants, i.e., 
children just come to the age of reason ; (b) 
children from eight to ten ; (c) older and more 
advanced children. In the first division they 
are to learn only the ordinary prayers and some 
hymns. Explanations of doctrines they can not 
take in. But facts, great facts and truths, 
illustrated and pointed at by the wonderful 
events of sacred history, these they take in with 
eagerness and awe, and so deeply that the im- 
pression still lives for years after. In the 
second division the children begin to be able to 
learn the Catechism and comprehend its mean- 



Christian Doctrine 1 1 5 

ing. In the third division they should obtain 
a thorough and ample knowledge of the Cate- 
chism as a system of Christian Doctrine ; they 
may learn the meaning of the feasts and devo- 
tions and practices of piety ; and especially 
they may be shown the connection between 
faith and practice. 

Schuech (pp. 220 ff.) proposes still another 
arrangement, by which four main classes are 
formed, each comprising two school years, ex- 
cept the first, which consists of children of the 
first year only. 

We prefer the grading explained by Father 
Lavelle in the A. Eccl. R., October, 1896, p. 377. 
He proposes five grades. " The first for the 
children who do not yet know their prayers ; 
the second for those who are preparing for their 
first confession ; the third for those soon to 
receive their first communion ; the fourth for 
those who expect to be confirmed ; the fifth for 
children after confirmation." According to 
these grades the proper subjects of Christian 
Doctrine are arranged in the special pro- 
grammes. 

It is easy to see that, notwithstanding 
the apparently radical differences between the 
above systems, they can all be reduced to the 
author's triple class, the lowest for the first be- 
ginners, the middle one for those going to con- 



n6 Christian Doctrine 

fession, and the highest one for those having 
made their first communion. (See pp. 155 ff.) 
2. A definite and full course of Christian 
Doctrine, to be gone through by the children 
of the parish, together with a clear programme 
arranged for each class and grade, is positively 
necessary, no matter what the conditions and 
circumstances of the place and children may 
be, and whether there is a Catholic school or 
not. In laying out his course the priest must 
keep in view especially the length of time or 
number of years during which the children 
usually come to Christian Doctrine, and the 
amount of time and number of hours placed at 
his disposition. Such a regularly planned 
course guards against loss of time and compels 
the Catechist to finish the prescribed matter 
within the required time. It urges him to pre- 
pare thoroughly, and prevents him from stay- 
ing too long with certain parts through lack of 
preparation. Besides, by means of a fixed 
course, we succeed in obtaining uniformity in 
the different schools (a most desirable thing), 
so that if children go from one place to another, 
or if the Catechists are changed, there need be 
no real interruption in the instructions. What 
the plan of building is to the architect, the 
course of study is to the Catechist. However, 
this course must not be a strait-jacket, and so 



Christian Doctrine 1 1 7 

confine the Catechist as to make him lose his 
individuality and make no account of local 
needs. 

The Bishop may prescribe a course of Chris- 
tian Doctrine for his diocese, which usually 
gives only the general outline and allows — to 
the advantage of instruction — the Catechist 
plenty of free room for action. For this rea- 
son, the Catechist should draw up for himself 
a detailed programme, in which regard must be 
paid, not so much to the number of pages in 
the text-book, as to the nature and importance 
of the several subjects, the capacity of the chil- 
dren, the attendance at school, to holidays, vaca- 
tions, and to local needs. 

In any case, where no definite diocesan 
course is given, let the Catechist draw one up 
for himself and submit it to his ecclesiastical 
superior. It will be a safeguard to the Cate- 
chist. In some dioceses there are courses ready 
printed, sometimes even detailed, which, how- 
ever, are as little suited to all schools as one 
last is to all boots. 

The course of Christian Doctrine must also 
take into account the following fundamental 
principles : — 

(a) The principal subject of the first relig- 
ious instruction is Bible History, for catecheti- 
cal instruction would be to no purpose with little 



1 1 8 Christian Doctrine 

children, (b) The Catechism instruction must 
be spread out over two years at least ; for it is 
impossible, as experience has shown, to go 
through it in a shorter time, (c) The Cate- 
chism is to be gone through at least twice. 
Repetition and recapitulation is the mother of 
all learning; without it, lasting results are 
nowhere obtained. Besides, by means of a 
second or more detailed repetition, religious 
truths are more clearly grasped. But it stands 
to reason that this repetition must not be a 
bare recapitulation, but a more detailed presen- 
tation of the matter already known. A mere 
repetition would only weary the children, and 
be of no avail. 

3. In regard to places (so-called missions) 
where there is no resident priest and where the 
people are too far away from a church to attend 
regularly, and where a priest comes only at 
stated times, it may be difficult for him to lay 
out a " course " of Christian Doctrine for those 
children. Yet, where a priest comes at regular 
times, even this is possible ; in fact, here a cer- 
tain programme becomes even more necessary. 
If the priest knows how often a year, a month, 
he must visit that mission and for how long 
every time he may have the children, or also, 
how often a lay person of the place will teach 
the children Catechism during that time, he 



Christian Doctrine 1 1 9 

will be able to draw up some kind of a definite 
programme and make provisions for a regular 
selection and arrangement of the matter that 
the children must learn each year. Only with 
the help of such a programme can the few 
lessons given during the year do some effective 
work ; without it the instructions will either be 
turned into special preparations for the Sacra- 
ments, or become an aimless and shifting series 
of religious talks. In this connection Schuech 
says (p. 225): "On the missions that can be 
visited but rarely by the priest, it is necessary 
to appoint the most sensible lay person to act 
as Catechist, and to point out to him, or to sup- 
ply him with, such books and helps as will 
qualify him for his sublime task." However, 
these books and helps will avail the teacher 
little, if his work is not properly laid out in a 
programme suited as well as possible to the cir- 
cumstances of the place. 

Art. 2. — Bible History 

With the limited number of hours allotted to 
Christian Doctrine it is impossible, in the 
course of the school year, to deal with all the 
narratives contained in the Bible History. The 
Catechist must, therefore, choose out of this 
great number the most suitable ones, and con- 
nect them in a fittino- manner. 



120 Christian Doctrine 

I. In regard to the selection of the matter, 
the Catechist must attend to the following 
rules : — 

i. Non multa sed multurn, not many things 
but much, — that is to say, it is better to go 
through less matter, taking only what is most 
necessary and important, but this little must be 
thoroughly impressed upon the mind. It is to 
no purpose to go hastily through a great number 
of stories. Overberg rightly remarks : " Do not 
overwhelm children with narratives. It is better 
to learn and retain ten than to hear a hundred and 
forget them." Moreover, the principal aim of 
Bible History is not to make the children learn of 
many biblical events, but to ennoble their moral 
life, and lay a foundation for the future Cate- 
chism lessons. For this reason the lessons of 
faith and morals contained in every Bible story 
should be drawn out, and applied to the life of 
the children. This will sometimes require from 
one to two hours for some parts from Bible His- 
tory. Where the diocesan programme fixes a 
certain number of Bible stories, thirty or forty a 
year, the Catechist must determine in the begin- 
ning of the course how much time he may allow 
for each of the stories, as the more important 
events evidently demand a fuller treatment. It 
were utterly absurd to give the same time and 
work to each narrative. 



Christian Doctrine 1 2 1 

2. In this selection of his material the Cate- 
chist must be guided also by the length of the 
course, that is, whether a separate Bible History 
class be taught only for one or two or more 
years. In some schools in Germany Bible His- 
tory is taught in concentric cycles from the 
lowest to the highest classes, like the Catechism. 
While it is true that in the succeeding Catechism 
class many an opportunity is given to impart 
to the children a fuller knowledge of some one 
biblical story already explained in the preceding 
Bible History class, yet the course should be so 
arranged that the children, as they advance to 
higher grades, repeat the Bible lessons heard in 
the lower grades. " This," says Knecht, an 
acknowledged authority, ■' is absolutely neces- 
sary if Bible History is to do any lasting good. 
Without repetition children will soon forget 
what they have learned ; moreover, at the first 
instruction, in the lower grade, the rich and 
profound contents of many numbers can be set 
forth only very imperfectly. Hence, the repeti- 
tion is not merely to refresh the memory, but it 
ought especially to lead to a fuller and better 
understanding of the subject." 

3. The following Bible stories must not be 
passed over, but ought to be more thoroughly 
explained and learned than others. 

(a) Those which are necessary for the expla- 



122 Christian Doctrine 

nation of the articles of faith contained in the 
Apostles' Creed. 

(b) Those which are necessary in order to 
understand the feasts of the ecclesiastical year, 
as, for example, the story of Our Lord's trium- 
phal entry into Jerusalem on Palm Sunday. 

(c) Those which have to be prominently men- 
tioned and made use of in the later Catechism 
class. 

(d) Those which are read at the services on 
Sundays and feastdays (Epistles and Gospels). 

(e) Those which afford an opportunity of 
teaching the children their particular duties at 
home, in church, and at school ; examples of 
holy children (Abel, Isaac, Joseph, Samuel, 
Tobias), or of wicked and disobedient children 
(sons of Heli, Absalom, Cain). 

(/) Those which are interesting and cal- 
culated to rivet the attention, and by which 
religious instruction is made pleasing to the 
children. 

(g) Those which set before us noble examples 
or show the way of true conversion. 

The Catechist must also explain those Bible 
stories which will serve as a warning against 
sin, showing the evil consequences of sin, the 
punishment by God, the ugliness of sin. It is 
foolish when teachers skip over these narratives 
for fear the children would learn evil thereby. 



Christian Doctrine 1 2 3 

These people forget that ignorance can not save 
the sinful children of Adam from either folly or 
wickedness. However, what stories of this kind 
to select, and in what manner to explain them, 
will depend a great deal on the character of the 
class, or on the mental state of the pupils. (See 
examples below, pp. 128 ff.) 

(h) " It is regrettable when Catechists leave 
out the later events of the New Testament. 
These narratives (the healing of the lame 
beggar, the persecution of the Apostles, St. 
Stephen, the confirmation at Samaria, the 
conversion of Saul, Peter in prison, the coun- 
cil at Jerusalem) are of great importance and 
significance in Catholic faith. ... It is certainly 
a mistake to devote nearly half the time to the 
preparatory history of the Christian Church, 
i.e., the Old Testament, and not leave suf- 
ficient time for the no less important and in- 
structive history of the Church of the Apostles 
and its development "(Knecht). 

II. With regard to the arrangement of the 
Bible stories the following principles hold 
good : — 

1. Bible stories of the New Testament 
must precede those of the Old Testament for 
the following reasons : (a) they are easier and 
more intelligible to little children, since they 
are all grouped round the person of Our Lord ; 



1 24 Christian Doctrine 

(b) it is more important that Christian children 
should know first the life of Our Lord than the 
lives of the personages of the Old Testament ; 

(c) the New Testament leads them sooner and 
quicker to understand the principal Christian 
festivals and the truths of the Christian re- 
ligion ; the Church also attaches greater 
importance to the New Testament, for in 
her services on Sundays and feasts, she reads 
almost exclusively the New Testament; (d) 
without a knowledge of the New Testament 
the Old can not be rightly understood. " In the 
Old Testament there is a veiling of the New, 
and in the New Testament there is a revealing 
of the Old " (St. Augustine). Hence, in most 
dioceses, the programme of study prescribes 
instruction in the New Testament for the 
earliest school age. 

2. The Bible stories of the New Testament 
must be so fitted into each other that the life 
of Our Lord may appear as a connected whole. 
Children understand the life of Our Lord much 
better when they get a good view of the whole. 
They must not be kept too long at the mir- 
acles and parables of Our Lord, so that the 
thread of His life may not be broken. Most 
of the miracles and parables can be dealt with 
after the life of Our Lord has been completed. 
Again, these lessons should keep pace with the 



Christian Doctrine i 2 5 

ecclesiastical year, which follows the chrono- 
logical order from His birth (Christmas) to His 
Ascension (in May). 

3. The Bible stories of the Old Testament 
must follow each other in chronological order, 
so that the children may clearly understand 
how mankind has been prepared for the com- 
ing of Christ. St. Augustine, in his work, " On 
Catechising," lays down the rule that the 
thread of the narrative should not be broken. 
Bishop Ketteler confirms this, since he says: 
" Every detached historical fact can be made 
more or less improbable. So it is with the 
truths of faith." The chronological order and 
connection of the different stories helps to make 
them better understood and more easily re- 
tained. Yet it may be very useful to inter- 
rupt the chronology at certain times, and bring 
narratives of a different time together in order 
to put into clearer light a great truth, pointed 
out by those different facts. This applies prin- 
cipally, if not exclusively, to the Messianic 
prophecies, whether expressed in words or in 
types. While it is true that the history of the 
Jewish people has an interest of its own, being 
that of the only nation of antiquity which had 
the true knowledge and worship of God, yet 
for Christian children the great importance 
and significance of Old Testament history lies 



126 Christian Doctrine 

in the fact that it reveals to them the divine 
preparation of Christ's kingdom among men. 
The Catechist must always remember that the 
Old Testament class is part of the Christian 
Doctrine class ; in Bible History Christ Jesus 
and His kingdom must be the one great and 
most prominent figure of the Old and the New 
Testament. " The typical character, so grand 
and wonderful, of the Old Testament, furnishes 
religious education with a most precious treas- 
ure which may not remain locked up for our 
pupils" (Knecht). By sometimes grouping types 
and prophecies together, e.g., Abel, Melchise- 
dech, Isaac, Joseph, Moses (Christ), Noe's Ark, 
the Tabernacle, the Temple (the Church), Mel- 
chisedech's sacrifice, the Paschal Lamb, the 
Manna, the Show-breads, the food of Elias 
(Holy Eucharist), these typological explana- 
tions will gain in clearness and strength. The 
same holds good in regard to prophecies strictly 
so called. An excellent example of this kind 
of " grouping " is furnished in the " Scripture 
History for the Confraternity Class " by the 
Rev. M. F. Glancey. 

4. The question whether Bible History 
should be taught in a chronological or in top- 
ical order seems to be widely agitated by cate- 
chetical writers. 

While Bishop Knecht follows closely the 



Christian Doctrine 1 2 7 

chronology in the manifold and most helpful 
programmes drawn up by him, Father Glancey, 
the writer of the preface to the English transla- 
tion of his work (n. 2) maintains that all the con- 
fusion between the Bible History class and that 
of the Catechism "comes from being enslaved 
to the chronological system. This is the root 
of the evil to which the axe must be laid," and 
he relegates that system to " our upper schools 
and colleges." With him, at least for the 
lower grades, " the Scripture history should be 
grouped round the central doctrines of our 
faith." Examples are then given regarding 
the doctrines of the Holy Eucharist and the 
Church, to illustrate " the unification or concen- 
tration of subject" in Bible History and Cate- 
chism along parallel lines. For this topical 
system demands that the same subjects be 
treated at the same time in the Bible History 
and the Catechism class. 

The apparently opposing theories may pos- 
sibly be reconciled by distinguishing different 
phases and times of Bible History instruction. 
Where the facts from Bible History are 
brought forward in Catechism to illustrate and 
prove some truth or mystery of faith, these 
facts must naturally be selected and told upon 
the topical plan. But this is really a Cate- 
chism class, although the explanation of the 



128 Christian Doctrine 

different biblical facts may run through sev- 
eral hours. The class of Bible History, being 
something distinct from the Catechism class, 
must not be confounded with the use of Bible 
stories in the latter. The principle demanding 
a close connection, in fact, an interpenetration 
of Bible History and Catechism, is sufficiently 
guarded by the manner indicated above (Ch. 
i., pp. 55 ff.). But in the class of Bible History 
the traditional way of following its chronology 
is preferable. (See the suggestion in A. Eccl. 
R., February, 1897, p. 187.) 

III. The following sample arrangements of 
Bible History may give Catechists some help 
in making out their own programme. They 
also serve to show how doctrinal explanations, 
catechetical and liturgical instructions, may be 
opportunely joined with the story. The letters 
A.C. mean the articles of the Apostles' Creed. 

1. The first school year. 

Old Testament. (1) The creation of the 
world. (1 A.C. The Our Father) (2) Creation 
of the angels and their trial. (Prayer to Guar- 
dian Angel) (3) Creation of man. Garden of 
Paradise. (4) The Fall. Promise of the Re- 
deemer. New Testament. (5) Announcement 
of the birth of St. John the Baptist. (6) An- 
nunciation of Our Lord's birth. (2, 3 A.C. 25 
March. Angelus.) (7) Mary visits St. Eliza- 



Christian Doctrine 129 

beth. [The Hail Mary) (8) The birth of St. 
John the Baptist and his youth. (9) Nativity 
of Our Lord and the shepherds. (3 A.C. 
Christmas) (10) Presentation of Jesus in the 
Temple. [Candlemas Day) (11) The three 
Magi, [Epiphany) (12) The flight into 
Egypt. (13) Jesus in the Temple at the age 
of twelve years. [The joyful decades of the Ro- 
sary) (14) St. John the Baptist and Our Lord's 
baptism. [Blessed Trinity) (15) The mar- 
riage at Cana. (16) The storm on the lake. 
(17) The. feeding of the five thousand. (18) The 
cure of the centurion's servant. (19) The rais- 
ing of Lazarus. (20) The entry of Jesus in 
Jerusalem and the driving out of the sellers 
in the Temple. [Palm Sunday, Holy Week.) 
(21) The institution of the Blessed Sacrament. 
[Holy Thursday, Corpus Chris ti) (22) Jesus 
on the Mount of Olives. The betrayal of 
Judas. (23) Jesus before the chief priests. 
(24) St. Peter's denial and the despair of Judas. 
[The Ten Commandmeitts) (25) Jesus before 
Pilate. (26) The scourging and crowning with 
thorns. Ecce Homo. (4 A.C.) (27) The Con- 
demnation of Our Lord. (28) The journey to 
Calvary and the crucifixion. [Good Friday) 
(29) The seven words on the Cross and the 
death of Our Lord. (5 A.C. The Way of the 
Cross. The five sorrowful mysteries of the Ro~ 



130 Christian Doctrine 

sary.) (30) The burial of Our Lord. (31) The 
resurrection. (5 A.C. Easter) (32) Jesus at 
Emmaus. (33) Jesus appears twice to the 
Apostles in the upper room at Jerusalem. 
(34) The Ascension. (6 A.C.) (35) Our Lord's 
account of the last judgment; the blessed and 
the damned. (7 A.C. Works of mercy) (36) 
The descent of the Holy Ghost. (8, 9 A.C. 
Pentecost. The glorious mysteries of the Ro- 
sary) (37) The miracle at the beautiful gate 
of the Temple. (38) Peter receives the power 
of the keys. (39) Peter receives the charge of 
the lambs and the sheep. (40) St. Peter in 
prison; his death in Rome. (9 A.C. 29 June.) 
(41) St. Stephen. (42) Conversion of Saul 
and his death in Rome. (43) The prodigal 
son. (10 A.C.) (44) The raising to life of 
the young man at Nairn. (11 A.C.) (45) The 
raising of Jairus' daughter. (46) The rich man 
and Lazarus. (12 A.C.) (47) The good Samar- 
itan. ( The two precepts of charity) (48) The 
dispute among the Apostles as to who should 
be greatest. Jesus blesses the children. {Ad- 
dress to the children at the close of school year) 

2. The second school year. 

Bible History of the Old Testament. (1) 
Creation of the world. (Repetition and explana- 
tion of the Our Father) (2) The angels. (3) 
The creation of man. The Garden of Paradise. 



Christian Doctrine 131 

(4) The Fall. (Sin.) (5) Cain and Abel. (6) 
The Deluge. (7) Noe's thankoffering. (8) 
Abraham's obedience and peaceableness. Mel- 
chisedech. (The Holy Sacrifice of the Mass 
and the Seven Sacraments) (9) Abraham's 
hospitality and intercession. (10) Destruction 
of Sodom. (11) Isaac's sacrifice. (Faith: re- 
petition of the Apostles' Creed) (12) Esau and 
Jacob. The ladder reaching to heaven. (13) 
Joseph is sold. (14) Joseph's elevation. (15) 
Joseph's brethren twice in Egypt. (16) Joseph 
makes himself known. (17) Jacob's journey 
to Egypt. (Repetitio7t of the Ten Command- 
ments) (18) The patient Job. (19) Moses 
saved from the waters. (Works of Mercy) 
(20) The burning bush. (21) The paschal 
lamb and the exodus from Egypt. The pas- 
sage through the Red Sea. (22) The wonders 
of the desert : the manna from heaven, the 
water from the rock, the prayer of Moses, the 
brazen serpent. (23) The giving of the law on 
Sinai. ' ( Very brief explanation of the Ten 
Commandments with regard to the examination 
of conscience) The golden calf. (24) The 
spies. (25) Moses' doubt and death. The 
passage of the Jordan. (26) Heli's sons. (27) 
David and Goliath. Saul's anger. (The seven 
capital sins) (28) David's twice-repeated mag- 
nanimity toward SauL (The commandment 



132 Christian Doctrine 

to love our enemies) (29) Absalom {Fourth 
Commandment) Solomon's judgment. (30) 
The widow of Sarephta. Elias's sacrifice on 
Mount Carmel. (31) Naboth stoned though 
innocent. (32) Elias taken up into heaven. 
(33) Eliseus and the boys. {Reverence to old 
age.) Naaman the Syrian. {Confession) (34) 
Tobias. {Good works) (35) The three chil- 
dren in the fiery furnace. (36) Baltassar. (37) 
Daniel overthrows the idol Bel. (38) Daniel 
in the lion's den. (39) The seven Machabees 
and Eleazar. ( The six commandments of the 
Church) (40) Judas' offering for the dead; 
{Requiem Mass. The De Profundis bell) ; his 
victory. The miserable d§ath of Antiochus 
Epiphanes. 

New Testament History. As far as time will 
allow new stories should now fill up the New 
Testament narrative given last year. Such por- 
tions will be selected as will later come up in 
the Catechism class, and which afford a pos- 
sibility of dealing with the division and the 
fundamental formulae of the Catechism (see 
Ch. iv. p. 350). (1) Our Lord's transfiguration 
on Thabor. {Eternal happiness is our end) 
(2) Mary and Martha. {But one thing is neces- 
sary) (3) The parable of the great feast or 
supper (Luke xiv. 16). {Man is forgetful of his 
last end) (4) Jesus and the Samaritan woman. 



Christian Doctrine 133 

( The knowledge of God through faith) (5) Jesus 
walks on the sea and calls Peter. {Hope, con- 
fidence) (6) Our Lord and the rich young 
man. (The Commandments.) (7) Jesus heals 
the ten lepers. (Confession.) (8) The un- 
merciful servant. (Law of charity.) (9) The 
centurion Cornelius at Cassarea. ( Good works.) 
(10) The sermon on the lake and the miracu- 
lous draught of fishes. (Mission of the Apostles. 
The Church.) (11) The penitent Magdalen. 
(Penance) (12) The promise of the Blessed 
Sacrament in the synagogue at Capharnaum. 
(The Blessed Sacrament) (13) The Pharisee 
and the publican in the Temple. (Prayer) 
(14) The Chanaanite woman. (Qualities of 
prayer) (15) The blind man on the road 
to Jericho. (16) The friend at midnight. 
(17) The laborers in the vineyard. (Practice of 
religion) 

Art. 3. — Catechism 

The Catechist must proceed as an archi- 
tect or builder does who first lays a firm foun- 
dation and then builds up the walls. In doing 
so one stone is laid upon another, and all of them 
firmly joined together. So does the Catechist 
in Christian Doctrine. Having laid the founda- 
tion through Bible History, he begins to build 
the walls by the Catechism. As the builder does 



134 Christian Doctrine 

with the stones, so must the Catechist fit the 
Catechism lessons in their proper order and 
connect them with one another. The necessity 
of this manner of procedure follows from the 
nature of the Catechism, which is, as Bishop 
Ketteler says, " a wonderful, intrinsically con- 
nected system of revealed fundamental truths." 
Accordingly, of this holy temple of divine 
truths, the children are to know, not merely 
a piece here and there, like stones broken 
out from the wall, but the whole grand and 
heavenly building in its internal unity. 

I. The Catechist (but much more the Cate- 
chism) must adhere to the following general 
principles. 

i. He must begin with those doctrines 
which are necessary to a right understand- 
ing of others. For example, the doctrine of 
grace must precede that of the Sacraments. 
We must not, however, understand by this that 
no subject at all may be mentioned which has 
not been previously dealt with (though this is 
the usual course to pursue) otherwise religious 
instruction would be quite impossible. Certain 
fundamental ideas (Church, sin, redemption, 
etc.) are, on account of the internal connection 
of all sacred truths, interwoven throughout the 
whole Catechism; but then, these are known 
to the children in consequence of their former 



Christian Doctrine 135 

instructions in Bible History. Only when a 
thorough treatment of a subject is neces- 
sary in order to make it understood, should 
a full explanation of all ideas and terms 
precede it. 

2. Connected or allied doctrines should be 
treated of side by side, for by this means their 
internal connection will be better grasped. The 
truths of faith are to be treated of one after 
the other in immediate succession, likewise 
the Commandments and the Sacraments. 

It is bad from a pedagogical point of view if 
a Catechism introduces the doctrine of the 
Commandments or the Sacraments when treat- 
ing of the articles of the Creed, or if related 
subjects (grace, prayer, and Sacraments, Com- 
mandments and Christian righteousness) are 
separated. 

3. Things opposed to each other must 
likewise be placed side by side, according to 
the principle, Contraria juxta se posita magis 
elucescunt — Contraries are better grasped when 
they are placed side by side. Thus, humility 
and pride, meekness and anger, are to be 
treated of in immediate succession. (See below, 
p. 141.) 

4. We ought also to consider the order 
and course in which the truths of religion have 
hitherto been usually explained by the Church. 



136 Christian Doctrine 

(See Catechism of Trent.) Here as elsewhere 
history is the best guide. Thus we find that 
in the course of time the contents of the Cate- 
chism have been grouped in four principal 
parts placed in the following order, viz,: (1) the 
twelve Articles of the Creed; (2) the Com- 
mandments ; (3) the seven Sacraments ; (4) the 
seven petitions of the Our Father. 

II. In addition to these general principles, 
the following special rules ought to be observed. 

1. In the beginning of the Catechism, the 
Catholic Rule of Faith must be taught. This 
is necessary in order that the children may 
know who it is that makes known to us the 
truths revealed by God, and from what source 
they are drawn. Hence, the first subjects to 
be taught are the teaching Church, Holy 
Scriptures, and tradition. By this means, the 
truths which follow appear as the teaching of 
the infallible Church established by Christ, in 
contradistinction to the doctrines of heretics. 

2. The Apostles' Creed must be explained 
before the Commandments. 

Faith is the foundation of morals, since it 
contains the motives for the observance of the 
moral law. Morality bears the same relation 
to faith as the trunk does to the root. This, 
however, does not mean that the laws of moral- 
ity are subordinate to the doctrines of faith or 



Christian Doctrine 137 

vice versa. Both are invested with the same 
divine authority. It is true, modern philoso- 
phers, the so-called Rationalists, say that faith is 
secondary, that the all-important point consists 
in living aright. Hence, before all things they 
insist upon the explanation of a system of 
ethics based on reason. Luther falls into the 
opposite error, and advocates the principle, 
" Faith alone saves ; good works are second- 
ary." Hence Luther makes everything consist 
in faith. The Catholic Church considers the 
doctrines of faith and of morals equally impor- 
tant. As root and stem are necessary to pro- 
duce fruit, so are the doctrines of both faith 
and morals necessary to live a virtuous life. It 
is certain that faith strongly influences our 
moral life. Hence the saying : — 

" What manner of God thou believest, 
That manner of life thou leadest. 
This warning truth pure eyes behold 
In the nations' story, new and old." 

Even Kant had to admit that " Without a God 
and the hope of a future, though as yet invisi- 
ble, world the noble ideas of morality may be 
indeed subjects of applause and admiration, 
but not motives for resolution and action." 

3. After the Apostles' Creed has been ex- 
plained hope must be treated of, since the proper 



1^8 Christian Doctrine 



o 



order of the three theological virtues demands 
this. Hence, most famous writers of Catechisms, 
such as Canisius and Bellarmin, have taken up 
hope immediately after the Creed, and only 
after hope the virtue of charity and the 
Commandments. 

Spirago and some other writers consider it a 
mistake to treat of prayer under the head of 
hope, on the plea that prayer is not an object 
of hope but a means of grace. 

In- reply it may be said that while this is true, 
prayer as usually practised among Christians is 
the most common and ordinary exercise of 
hope, the form under which that virtue mostly 
manifests itself. So is the reception of the 
Sacraments; for were it not with a view and 
in the hope of receiving the grace needed for 
our salvation, there could be no reason for 
using the Sacraments, which are special chan- 
nels through which grace, one of the great 
objects of hope, is given to us. Moreover, 
in the most noble form of prayer, the Our 
Father, all the objects of divine hope are 
indicated. " Whatever man can wish and 
hope and profitably pray for, is contained in 
the Lord's Prayer " (Cat. of Trent, Preface). 
There is an immediate and direct connection 
between the practice of hope and divine grace, 
prayer and the Sacraments. It is not illogi- 



Christian Doctrine 139 

cal, therefore, to treat of these subjects immedi- 
ately after the Apostles' Creed. The question 
is, is it according to sound pedagogics ? The 
Catechism is for children, not for philosophers 
or theologians. By trying to be strictly logical 
some writers of Catechisms have made their 
books unsuited and useless for any practical 
purpose with children. 

The editor of this work dissents from the 
view of its author above stated, and believes 
that in Christian Doctrine the Commandments 
should follow immediately after the Apostles' 
Creed, according to the saying, Primum ere- 
denda, tunc facienda, demnni media ad titrum- 
que utenda — (First the things to be believed, 
then the things to be done, and lastly the 
means to accomplish both). 

4. In treating of the Commandments the two 
great precepts of charity, the love of God and 
love of the neighbor, must precede the Deca- 
logue. This twofold precept is the foundation 
of the Decalogue, since the whole of the Ten 
Commandments can be reduced to the precepts 
of charity. Christ Himself says, " On these 
two commandments dependeth the whole law " 
(Matt. xxii. 40). 

Immediately after the explanation of the 
precept of charity should come the Works of 
Mercy. The prohibition against injuring our 



140 Christian Doctrine 

neighbor, contained in the last six Command- 
ments, is amplified by the commandment to 
help him in his need. The Works of Mercy 
must by all means be treated of in direct con- 
nection with the commandment to love our 
neighbor, since they are the practical exercise 
and proof of that love. As they are strictly 
enjoined by Christ (Matt. xxv. 41 ff.) they are 
not mere counsels, but evidently belong to 
that commandment and must not be separated 
from it. 

After the Works of Mercy, the Decalogue (i.e., 
the Commandments of God) and the Six Com- 
mandments of the Church will be dealt with. 
The latter might be discussed immediately 
after the Third Commandment, to which they 
are related and which they appear to complete. 
However, with children it is preferable to finish 
the chapter on the Decalogue before treating 
of the Commandments of the Church. 

5. After the Commandments follows the 
doctrine of virtue (good works) and sin. 

This part, which Canisius calls the doctrine 
of " Christian Justice," deals with the observance 
and the violation of the Commandments, and 
belongs therefore as a supplementary part to the 
treatise on the Commandments. 

Instruction on good works and virtues must 
precede that on sins. One can rightly under- 



Christian Doctrine 141 

stand the loathsomeness of sin then only when 
he has grasped the beauty of the opposite vir- 
tue. Hence Hirscher says, " Instruction on 
sin is fruitless if it is not based on the teaching 
and knowledge of the opposite virtues." More- 
over, virtue must be treated of in connection 
with the contrary vice according to the peda- 
gogical principle above stated (p. 135). It is a 
great mistake to treat first of the principal vir- 
tues alone, and then of the capital sins alone, 
instead of explaining, for instance, pride imme- 
diately after humility. 

At the close of the doctrines of morality 
follows the doctrine of Christian perfection and 
its practice. Here we deal with the three 
evangelical counsels and the eight beatitudes. 
Thus we gradually follow in the doctrine of 
morals the steps which lead to holiness. 

6. The holy sacrifice of the Mass must be 
dealt with before the Sacraments, not only 
because it is the central point of the whole of 
divine worship, but still more because it is the 
continuation and mystical renewal of the sacri- 
fice of the Cross, the source of all grace and 
Sacraments, which must be also explained in 
this connection. When it is said that the Mass, 
implying the real presence of Christ, should be 
treated of after the Eucharist or in connection 
with that Sacrament, it may be replied that 



142 Christian Doctrine 

Transubstantiation is the essential part of the 
sacrifice, and that without it there would be no 
Blessed Sacrament. Moreover, the treatise on 
the sacrifice of the Cross and of the Mass turns 
upon ideas altogether different from that of the 
Sacrament, and it is wrong, from a pedagogic 
point of view, to mix them up. The subject 
needs a separate treatment. 

7. The treatise on the Sacraments follows 
after that on faith and morals. 

The Sacraments can not be properly under- 
stood without a thorough knowledge of the 
doctrine of the Redemption, grace, the Com- 
mandments, and sin. In teaching the Sacra- 
ments, the order fixed by the Council of Trent 
and observed since that time must be followed. 
According to this order the Sacraments neces- 
sary for every person come first, and last the two 
Sacraments needed for the Church of God at 
large. It may also be remarked that the first 
Sacraments are received in earlier years, and 
that in fact the first three were simultaneously 
administered in the early Church. Again, an 
internal connection may be seen between Bap- 
tism, Confirmation, and the Eucharist, between 
Confession and Extreme Unction, between the 
Priesthood and Matrimony. But the Catechist 
must be careful not to indulge in fanciful spec- 
ulations concerning these things. 



Christian Doctri 



ne 



143 



8. The doctrine of prayer and worship is 
suitably placed at the end of the Catechism. 

Since children are familiar with the essential 
doctrine of prayer from the constant use of the 
forms of prayer, this last part of the Catechism 
is more of a recapitulation and less urgent. A 
celebrated Catechist of antiquity, St. Cyril of 
Jerusalem, treats of prayer in the last place, 
and declares that thus the crown is placed 
upon catechetical instruction. 

Art 4. — Church History 

1. Already in the Catechism class facts 
from Church History ought to be mentioned, 
especially when explaining and proving the 
several religious truths. It is likewise useful 
before the feasts of certain saints, such as the 
Apostles, great missionaries — St. Patrick, St. 
Boniface, St. Francis Xavier, Bl. Peter Claver — 
St. Nicholas, St. Martin, St. Aloysius, St. John 
Nepomucene, and others, to relate briefly their 
lives ; also on the anniversary of important 
historical events to read the respective pass- 
age from the Church History, e.g., before the 
Feast of the Holy Name of Mary, the deliver- 
ance of Vienna from the Turks ; before the 
Feast of the Invention of the Holy Cross (3d 
May), the history of St. Helena; before the 
Feast of the Immaculate Conception, the Ap- 



144 Christian Doctrine 

paritions of Our Lady of Lourdes. Even in 
the lower grades the Catechist will find op- 
portunities to carry out Dupanloup's advice 
(p. 480), viz., that " he ought to accustom the 
children to know the saints and, if I may say 
so, to live with them ; every Sunday he ought 
to tell them something out of the grand lives 
of any of the saints whose day falls in the week, 
or tell them something interesting out of the 
history of the Church." Short, animated, and 
graphic sketches of other famous Christian men 
and women, though not saints, from clergy and 
laity, may find a place here. 

2. The real class or systematic instruction in 
Church History begins in the upper grade only, 
that is, with more advanced children, toward 
the end of their common school education. If 
this instruction is to be of any profit, the follow- 
ing points must be attended to. 

(a) A multiplicity of names and dates and 
numbers is to be avoided, for these only serve 
to burden the memory to the prejudice of the 
heart and mind, and make instruction tedious 
and hateful. Whether a date or number is to be 
learned by heart depends on the importance of 
the event, and likewise on the ease or difficulty 
of memorizing the former. In many cases it is 
sufficient if the children can give the dates ap- 
proximately. It is better, e.g., to remember the 



Christian Doctrine 145 

century only, but for a long while, than the exact 
date for a moment only. 

(6) As a rule, there is no need to insist on the 
chronological succession of separate events and 
the strictly orderly (synchronic) enumeration of 
contemporary facts. It would be without any 
practical result to make the children enumerate 
in strict order the single Christian persecutions 
under the Roman emperors, or the Crusades 
of the Middle Ages ; nor would it profit the 
children if they were able to say the ten 
plagues of Egypt in their order. Rather bring 
out what is common to the allied facts, and 
wherein each differs from the other, emphasiz- 
ing those only which are particularly important. 

(c) Church History, like Bible History, pre- 
sents us with beautiful finished pictures which 
are interesting and instructive, and easily re- 
main in the memory. For this reason the 
schoolbook of Church History should, like a 
religious reading book, contain interesting selec- 
tions rather than a continuous, strictly chrono- 
logical, or coherent recital of the whole history. 
A certain historical order may still be observed 
in arranging or grouping these selections. Such 
a book will be read with pleasure by children 
and grown-up persons. 

(d) Such stories as fill us with enthusiasm 
for religion and the Church deserve the prefer- 



146 Christian Doctrine 

ence. The history of heresies deserves less 
consideration. Members of a family will often 
talk with pleasure of events which redound to 
their joy and honor, while unpleasant strokes of 
misfortune are not so willingly recalled. In like 
manner we proceed here in describing the for- 
tunes of the Church, giving the preference to 
those facts which distinctly prove the power and 
work of the Holy Ghost in the Church, and show 
the truth of the words of Christ, " I am with you 
all days, even to the consummation of the 
world," and " The gates of hell shall not pre- 
vail against it." In this way enthusiasm for 
religion will be awakened. The history of 
heresies has a contrary effect, unless it be set 
into clear and striking contrast with that of the 
Church, a matter which even children of the 
higher grades can not yet appreciate. Subjects 
which do not contribute to deepen Catholic con- 
viction may be considered only when a knowl- 
edge of them is necessary to understand the 
chain of events or desirable for local reasons. 

(e) Events of Church History which con- 
cern one's own country and nation should be 
emphasized. By her feasts of national saints 
and patrons the Church gives the Catechist a 
valuable hint. The history of Catholic Mis- 
sions should not be neglected. 

(f) Many of the rules given above (p. 119), 



Christian Doctrine 147 

when speaking of Bible History, must be ap- 
plied also in the class of Church History. 
Special attention, however, should be given to 
biography, which is now recognized as the great 
pedagogical method of teaching history in lower 
school grades. " Biography renders things and 
events more real ; they lose their abstraction 
when clustering around a person, and awaken 
sympathy because the actor is one of our kind. 
Children will listen for hours with eager souls 
entirely absorbed in the exalted deeds, the 
striking situations, and the patient suffering 
and Christian resignation of a typical person- 
age. It has been observed by educators that 
the great charm of Bible History lies in the 
fact that it is a series of biographies held to- 
gether by a thread of narrative " (" Cleveland 
Conspectus," p. 26). There will be no difficulty 
in choosing from every age and century of the 
Church some notable personages, men and 
women, popes and kings, clergymen and lay- 
men, around whom the principal events of that 
epoch may be grouped, by which means the his- 
tory of this epoch remains deeply impressed on 
the child's imagination. As in Bible History, 
so also in the class of Church History, refer- 
ence must be made to the corresponding doc- 
trines of faith and morals connected with the 
story told. Reference may also be made to the 



148 Christian Doctrine 

Liturgy of the Church and to any similar facts 
related in the Bible. 

(g) Finally, it is not useless to observe that 
the lives of the Saints and their sayings, the 
works and doings of the Church, ought to be 
clearly distinguished in their character from the 
lives and sayings of ordinary men, however fa- 
mous, and from purely secular events or occur- 
rences in history. The supernatural element in 
the Church and her saints ought to be set forth 
before the children. 

Art. 5. — Liturgy 1 

1. The Catholic Church frames her religious 
instructions on the plan of the ecclesiastical 
year. The Catechist should do the same. In 
going through the New Testament in the first 
class, he will speak before Christmas of the 
birth of Our Lord, before Easter of His Passion 
and Resurrection, before Whitsuntide on the 
sending of the Holy Spirit, before the feast of 
SS. Peter and Paul of the labors of these princes 
of the Apostles. This method is quite natural, 
and observed in teaching other subjects, for 
example, Natural History, where plants and 
flowers are discussed in the school at the time 
when they are in bloom. As instruction brought 

1 See Dpi. p. 69; Sch. p. 124. 



Christian Doctrine 149 

into contact with nature awakens and quickens 
interest in nature, so when religious instruction 
clings to the feasts and ceremonies of the eccle- 
siastical year, it likewise awakens the children's 
interest in matters of religion and of the Church. 
It is true, that with this method special instruc- 
tions in Liturgy would be superfluous. In the 
higher classes the Bible stories proper to the 
individual feasts and seasons of the Church must 
be repeated first, after which the ceremonies of 
the Church and their meaning may be more fully 
explained. Thus, for example, before Christ- 
mas, the history of Our Lord's birth will be 
repeated and then the following explained : 
the fast on Christmas eve, the midnight Mass, 
the three Masses, the Christmas tree, the crib, the 
names "Christmas," " Holy Night," "Yuletide," 
the hymn " Venite Adoremus," the date (Decem- 
ber 25). At Easter, recite the history of the 
Passion and Resurrection of Our Lord, and 
explain the meaning of the repository (sepul- 
cher), the adoration of the Cross, the proces- 
sion on the eve of Easter (in some places), the 
paschal candle, the Easter eggs, etc. The 
different blessings and processions on Candle- 
mas, on Ash Wednesday, on Palm Sunday, on 
All Souls' Day (cemetery), at the Forty Hours, 
the blessing of St. Blase, the Angelus, the toll- 
ing for the dead — all these should be briefly 



150 Christian Doctrine 

explained on fitting occasions, whether in Bible 
History or Catechism class. The same may be 
done at Pentecost and other feasts of the Church. 
Again, in the course of the Old Testament, the 
Catechist might explain, before Christmas, the 
types referring to Christ the Messias ; before 
Easter, the types of the bloody sacrifice on the 
Cross and of the Resurrection ; before Pente- 
cost, the types of the Holy Ghost, and the diffu- 
sion of His grace ; before Corpus Christi, the 
types of the Holy Eucharist ; before the feast 
of SS. Peter and Paul, the types of the Apostles 
and of the Church. 

Lambing says that these explanations " will 
give the children a more intelligent view of 
many of the ceremonies and pious practices of 
the Church, and will serve at the same time to 
interest and entertain the class, when, for some 
reason, the teacher may have leisure at his com- 
mand. He should even vary the exercises by 
occasionally taking a little time for such expla- 
nations." (See Chap. in. p. 276.) 

In the practice of religious devotions, likewise, 
the Catechist must consider the ecclesiastical 
year. Here, also, the words of St. Augustine 
apply : " He prays best who prays with the 
Church." Therefore, before Our Lady's feasts, 
or during the month of May, the Catechist 
must pray with the children to Our Lady ; at 



Christian Doctrine 151 

Pentecost, to the Holy Ghost ; in March, to St. 
Joseph ; in June, to St. Aloysius ; in Septem- 
ber to the Holy Angels ; in October, the Ro- 
sary ; in January to the Holy Family ; in 
November for the dead ; on Friday to the dying 
Saviour; on the first Friday of the month to 
the Sacred Heart. As a teacher (Pfeifer) says, 
" This will help to prevent regularly recurring 
school prayers from degenerating into a thought- 
less compulsory service." The more usual sacred 
hymns also can be memorized, explained, and 
sung in connection with the ecclesiastical year. 

2. Systematic instruction in Liturgy is suit- 
able only for advanced children, hence in the 
higher grades. To make it really profitable, 
those things must be explained first of all 
which it is necessary and truly useful for a 
Christian to know. Ceremonies which are 
exceptionally rare need not be explained (for 
instance, the consecration of a Bishop), unless 
when children have an opportunity of seeing 
them. Moreover, it is useless to explain in 
detail ceremonies which only the priest needs 
to know fully, as, for example, the individual 
ceremonies of the Mass. 

Here, also, the principle of unity in Christian 
Doctrine holds good. Facts from Bible and 
Church History, dogmas and moral doctrines 
which are symbolized by the respective cere- 



152 Christian Doctrine 

monies or are the cause of some particular 
liturgical celebration, should be brought out. 

3. A regular class of Liturgy ought to em- 
brace all the main parts of this subject. Conse- 
quently (a) the holy seasons and feasts of the 
ecclesiastical year, where it is well to explain 
distinctly, first, the mystery and event commem- 
orated by the feast or the character of the season, 
then the history and origin of the feast, lastly, 
its allegorical meaning in regard to the Christian 
life, (b) Sacred ceremonies and functions, e.g. y 
the Mass, Sacraments, blessings, processions, the 
sacramentals, and pious customs, like the Ange- 
lus, burials. In all these the historical as well as 
the symbolical elements may be explained suita- 
bly to the capacity of the pupils, (c) Sacred per- 
sons and places and things ; thus the hierarchic 
degrees or orders and their functions, the church 
edifice and all its parts; again, the sacred vessels, 
vestments, statues, images, etc. Explain their 
use and meaning, (d) Lastly the public prayers, 
devotions, and chants of the Church. Here may 
be mentioned the Angelus, Rosary, Stations of 
the Cross, Litanies, Forty Hours' Devotion; 
again, religious confraternities, devotions to the 
Sacred Heart in June, to Our Lady in May, to 
St. Joseph in March, to the Holy Angels in 
September, to the Poor Souls in November, and 
so on. The more common hymns or sacred songs, 



Christian Doctrine 153 

whether liturgical or otherwise, sung in church, 
especially those used by the children, ought to 
be well explained. (See below, Ch. v. pp. 392 ff.) 

4. To this liturgical instruction belongs also 
the liturgical exposition of the Epistles and 
Gospels read at divine service on Sundays and 
feastdays (the pericopes). In the Jewish syna- 
gogues, passages from Holy Scriptures were 
read on the Sabbath. The early Christians 
imitated this custom. On all Sundays, before 
Mass, passages from the Apostles and the 
Prophets, suited to the sacred season, were 
read, and then explanations and exhortations 
added. In the year 380, St. Jerome, in accord- 
ance with the Pope's wish, compiled the series 
of Epistles and Gospels now in general use. 

(a) The pericopes are to be explained in the 
Christian Doctrine class preceding the Sunday 
or holy day on which they will be read. Since 
they were arranged with close regard to the 
ecclesiastical year, they afford the Catechist an 
opportunity of explaining the signification of 
the respective Sundays and feastdays. As the 
explanation is to be mainly liturgical and is 
not to form a Catechism class, the religious 
truths contained in them will not be discussed 
in detail. A fuller explanation of that kind 
can best be given in the school homily. Gos- 
pels containing a doctrinal discourse of Our 



154 Christian Doctrine 

Lord, unless it be an easy parable, are, as a 
rule, difficult for children to understand, and 
a doctrinal explanation of them would require 
too much time, hence can not be entered into. 
In a word, our exposition of the pericopes here 
is not meant to increase doctrinal knowledge, 
but to give the children a liturgical knowledge 
and make them understand the ecclesiastical 
year and the ceremonies of the Church. (See 
Dpi. p. 161, I.; Sch. p. 301.) 

(b) While many of the Gospels are of an his- 
torical character and familiar to the children 
from the class of Bible History, the Epistles are, 
as a rule, far too difficult, being mostly extracts 
either from the epistles written by the Apostles, 
or from the prophetic and sapiential books of 
the Old Testament. Still, there are a number 
of Epistles containing a biblical story or event 
which can easily be explained to the children, 
and may serve to make them understand the 
historic or allegoric meaning of the Sunday or 
feast. The following list may be a help for 
Catechists not sufficiently acquainted with the 
Roman Missal: — 

Tuesday of the second week in Lent = Elias and the widow of 

Sarephta. 

Friday " " " " = Dream of Joseph of Egypt. 

Saturday " " " " = Esau and Jacob. 

Monday " third " " = Naaman the Syrian. 

Tuesday " " " " = Eliseus and the vessels 

filled with oil. 



Christian Doctrine 



155 



Friday of the third week in 


Lent 


; = Moses bringing water from 
the rock. 


Saturday " " " 


u 


= Susanna. 


Monday " fourth " 


a 


== Solomon's judgment. 


Thursday " " " 


a 


= Eliseus and the Sunamite 
woman. 


Friday " « " 


a 


= Elias raising the widow's 
son to life. 


Monday " Passion Week 




= Jonas in Ninive. 


Tuesday " " « 




= Daniel in the lions' den. 


Easter Sunday 




= The pious women at the 
sepulcher. 


" Thursday 




= Philip and the Egyptian. 


Ascension 




= Ascension of Christ. 


Vigil of Pentecost 




= Baptism and confirmation 
at Corinth. 


Pentecost Sunday 




= Coming of the Holy Ghost. 


" Monday 


* 


= Peter's sermon in Jeru- 
salem. 


" Tuesday 




= Confirmation at Samaria. 


" Thursday 




= Philip preaching at 



Corpus Christi 

St. Paul's Conversion. Jan. 25 

St. Matthias. Feb. 24 

St. Barnabas. June 11 

Vigil of SS. Peter and Paul. June 28 

SS. Peter and Paul. June 29 
St. Dionysius. Oct. 9 

St. Stephen. Dec. 26. 



Samaria. 

Last Supper at Jerusalem. 

Paul's conversion. 

Election of Matthias. 

Barnabas at Antioch. 

The lame beggar at the 
golden gate. 

Peter led out from prison. 

Paul before the Areo- 
pagus. 

St. Stephen's martyrdom. 



Art. 6. — Class Programmes 

A. Full Graded Schools 

The following programme is that for a com- 
plete common school including a high school 



156 Christian Doctrine 

department. In a school of this kind the 
material for Christian Doctrine can be some- 
what exhaustively dealt with, whereas in other 
elementary schools it must be more or less 
restricted according as the number of classes 
is greater or less. 

/. Class. — Bible History of the New Testa- 
ment in connection with the ecclesiastical year, 
and with the Apostles' Creed as the basis. A 
few stories from the Old Testament, such as 
the Creation and the Fall, must precede in order 
that the children may understand the work of 
Redemption. Before Christmas, stories must 
be told about the Birth of Our Lord ; before 
Easter, about His Passion and Resurrection ; 
before Pentecost, about the sending of the Holy 
Ghost ; before SS. Peter and Paul (June 29) 
about the works of the princes of the Apostles. 

Toward the close of the school year must be 
explained a few of the miracles and beautiful 
parables of Our Lord, which were passed over 
before so as not to break the continuity of 
Our Lord's life. The Catechist may also set 
forth examples of virtue to be imitated or of 
sin to be shunned ; for instance, the Blessed 
Virgin and St. Joseph (perfect service of God), 
SS. Zachary and Elizabeth (piety), St. John 
Baptist (mortification), St. Peter's fall and con- 
version ; conversion of Mary Magdalen ; Mar- 



Christian Doctrine 157 

tha, Veronica, and the pious women (charity) ; 
the Pharisees (hypocrisy), Judas (avarice, de- 
spair); the young man, Matt. xix. 16 (worldli- 
ness), etc. The lessons of faith and morals 
contained in every Bible story must be brought 
out, and, having been very briefly explained, 
must be impressed on the children as much as 
possible in the fixed form of the Catechism text. 

In this way, one part of the Catechism, the 
dogmatic doctrine in its essential outlines (God, 
the Creation, the Fall, Christ and His Redemp- 
tion, the Holy Ghost, the Apostles, and the 
Church), will be gone through in the first class. 
As a matter of course, the most important 
prayers are also to be taught in the first class: 
— such as the Our Father, Hail Mary, the Apos- 
tles' Creed, the Angelus, and, in addition to 
these, the morning and evening prayers, grace 
at meals, a prayer to the guardian angel, prayers 
for parents, and so on. 

II. Class. — Bible History of the Old Testa- 
ment. Examples of virtue must be brought 
forward ; for instance : Abel (worship) ; Noe 
(obedience to God, reward); Abraham (faith, 
meekness) ; Jacob (trust in the providence of 
God); Joseph (purity and its reward); Moses 
(faithful service of God); David (humility, for- 
giveness, contrition for sin); Job (patience); To- 
bias (works of mercy, fear of God) ; Daniel and 



158 Christian Doctrine 

the three youths of Babylon (profession of faith, 
fear of God, trust in God) ; Machabean brothers 
(love of God, fear of sin, suffering for holy faith) ; 
Judas Machabeus (zeal for God's honor). Then 
tell of examples showing forth the loathsome- 
ness and evil consequences of sin ; for instance, 
Cain (anger, envy) ; the Deluge (punishment of 
sin), Sodom (impurity and its punishment) ; the 
Tower of Babel (pride) ; Pharao (hardness of 
heart) ; sons of Heli (irreverence) ; Absalom 
(disobedience) ; Baltassar (blasphemy) ; Giezi 
(avarice) ; Achab and Jezebel (injustice). 

With the help of these and similar examples 
the Catechist has the best opportunity of treating 
Moral Doctrine in its outlines. 

The lives of the patriarchs and the prepara- 
tion of mankind for the Redeemer offer an 
opportunity for explaining the most important 
doctrines of hope. (Hope is in a certain 
measure the completion of faith.) Besides this 
the Bible History of the New Testament will be 
repeated, as the different seasons and feasts of 
the ecclesiastical year may suggest, and toward 
the close of the school year it will be amplified 
by new and fresh stories. 

As a further foundation must be laid here 
for the catechetical instruction which is to follow, 
the hitherto unknown formulae which make up 
the skeleton of the Catechism are to be im- 



Christian Doctrine 159 

pressed on the mind and briefly explained (two 
precepts of charity, works of mercy, capital sins 
and their contrary virtues, sacraments, etc.). 
Additional prayers from the Catechism are to 
be learned. (See below, pp. 350 ft.; pp. 374 ft.) 
IIL Class, — Here begins the Catechism 
class properly so called, although the Catechism 
will not as yet be gone through in full detail, as 
with grown children, but only in an abbreviated 
form. In choosing the matter to be taught, 
one is to remember that the pupils of this class 
already go regularly to the children's Mass, and 
in some places are even led to the Holy Sacra- 
ments (at least Penance). The means of grace 
will, therefore, be taught (in other words, the 
doctrine of grace and of divine worship). After 
a short repetition of the doctrine of grace, the 
sacrifice of the Mass and then the Sacraments 
will be treated of ; the Sacraments of the Holy 
Eucharist and Penance must be dwelt upon 
longer. In the same class possibly the special 
preparatory instructions for first confession and 
communion must be given. The treatise on 
the Sacraments will probably be finished after 
the children have been admitted to the Sacra- 
ments, at least to confession. Then follows 
the doctrine of prayer. Such was the order 
of instructions given to the Catechumens in 
the time of the early Christians. 



i6o Christian Doctrine 

All Catechism teaching should, as far as pos- 
sible, be developed upon the basis of biblical 
stories. 

On the occasion of feasts, solemnities, and 
seasons of the ecclesiastical year, the necessary 
liturgical lessons ought to be given, the corre- 
sponding Church hymns explained and prac- 
tised, the lives of the saints to be sketched. 
The same holds good for the following classes. 

IV. Class. — Here the doctrine of faith 
(dogma) will be taught in an abbreviated form. 

V. Class. — - The doctrine of morals in an 
abbreviated form. 

Pupils who now leave school have worked 
through the whole Catechism once, and, indeed, 
twice through the parts on faith and morals. 

/. Class in the High School. — The doctrine 
of grace (doctrine of sacrifice of the Mass, of 
the Sacraments, and prayer) is to be treated in 
detail, that is to say, all doctrines are to be more 
thoroughly demonstrated and more fully ex- 
plained by means of new examples, parables, and 
by references to Liturgy and Church History. 

Pupils who leave at this stage have gone to 
some extent twice through the whole Cate- 
chism ; the doctrine of faith and morals, it is 
true, they have learned once in outline only, but 
the doctrine of grace, which is all important for 
living religiously, twice thoroughly. 



Christian Doctrine 161 

II. Class in High School. — Doctrine of faith 
in detail. 

III. Class in High School. — Doctrine of 
morals in detail. 

In schools where too little attention has been 
paid to Liturgy and Church History in the 
Catechism class of the lower grades, these two 
branches must receive fuller treatment in the 
upper grades. Pupils who have thus passed 
through the whole high school department 
have now learned thoroughly the whole Chris- 
tian Doctrine at least twice. Besides, by this 
plan the regular order of the main parts of the 
Catechism (faith, Commandments, means of 
grace) has been observed even from the lowest 
classes to the highest. 

B. Smaller Schools 

i. Schools with only one class, though differ- 
ent grades. 

In a school of this kind, the children are in 
the same room for the whole school course, and 
are all taught in common. Here two divisions 
ought to be formed, each of which ought to get 
either two half hours or one whole hour, weekly. 

The pupils of the lower division (from six 
to nine years old) learn the New Testament one 
year and the Old Testament the next year, in 
the manner laid down under A. pp. 156 ff, 



1 62 Christian Doctrine 

Pupils of the upper division (from ten to 
fourteen years) go through one part of the 
Catechism every year. Thus the first year, the 
doctrine of faith (Apostles' Creed), the second 
year, the doctrine of morals (Commandments) 
and the third year, the doctrine of the means of 
grace (Mass, Sacraments, Prayer); hence the 
whole Catechism in three years. 

2. Schools with two classes. In the first class 
(first to third year) the arrangement will be the 
same as in the lower division of schools with 
one class, i.e., Bible History. In the second 
class (fourth to eighth year) it will be as in the 
upper division of the same year, i.e., Catechism. 

3. Schools with three classes. 

In the first class (first and second school 
year), one year is to be devoted to the New 
Testament and the other to the Old Testa- 
ment. In the second class, every year one 
part of the Catechism in an abbreviated form 
will be completed. In the third class, every 
year one part of the Catechism must be taught 
and learned more in detail. 

Note. — It will be seen that whatever the condition or com- 
plexion of the school may be, we insist on the principle : in the 
first and second school year teach Bible History : only then 
begin Catechism and make the pupils learn it twice, first in 
a shorter, then in a more extended form. Where there is 
room for it, Bible History ought to be repeated in the higher 



Christian Doctrine 163 

classes, bringing into the lessons biblical geography, antiqui- 
ties, and so-called questions of biblical introduction concern- 
ing the inspiration or sacred character of the books, their 
authors, and the origin and history of the canon. Another 
important principle will be carried out in the course of Chris- 
tian Doctrine, namely, wherever possible it ought to grow in 
a concentric expansion, so that the whole Catechism is sub- 
stantially gone over in every cycle of two or three years. In 
this way the higher grades will repeat, or learn anew if for- 
gotten, what they have seen in the lower grades in mere 
outlines, while at the same time a fuller and deeper under- 
standing will be given to them by the fact that the Cate- 
chist will now offer more detailed explanations and bring 
forth new matter passed over in the first course. 

C. American Parochial Schools 

For the sake of further information the course 
or programme of Christian Doctrine followed 
in some Catholic parochial schools in the United 
States is herewith given. 

1. Archdiocese of New York. 

The schools are supposed to have seven 
grades, each grade corresponding to a full year, 
but being divided in two sections (A, B), each 
for one half year. In the following scheme, 
therefore, Grade 1 A means the pupils of the 
first half of the first school year. O. I. stands 
for oral instruction. 

Grade 1 A. — The Sign of the Cross. 
Memorize the Lord's Prayer and the Angeli- 
cal Salutation. O. I. on God the Creator, the 



164 Christian Doctrine 

angels (good and bad), especially the guardian 
angels. 

Grade 1 B. — Memorize Apostles' Creed. 
Review and develop the subjects of the previ- 
ous grade. O. I. on the creation of Adam and 
Eve and their fall ; on the promised Redeemer. 

Grade 2 A. — History of the origin of the 
above prayers learned. Memorize Confiteor and 
Act of Contrition. Lessons 1-9 incl. from the 
Introductory Catechism. O. I. on the Annun- 
ciation, the Visitation, the Birth of Our Lord, 
the flight into Egypt. 

Grade 2 B. — Memorize Acts of Faith, Hope, 
and Charity. Lessons 10-18 of Introductory 
Catechism. O. I. on the return from Egypt to 
Nazareth; rinding Jesus in the Temple; the 
diligence, industry, modesty, humility, and obe- 
dience of Jesus in His hidden life. 

Grade 3 A. — Review of all the prayers 
learned so far. The Ten Commandments. Les- 
sons 19-27 of Introductory Catechism. O. I. 
on St. John the Baptist, the baptism, fast, temp- 
tation of Christ; the testimony of St. John, the 
calling of the Apostles; the wedding feast of 
Cana ; Christ and the children. 

Grade 3 B. — Review of prayers. Indul- 
genced prayers, e.g., " Glory be to the Father " 
(; We fly to thy patronage." Lessons 1-23 
Bait. Catech. No. 1. O. I. on the principal 



Christian Doctrine 165 

miracles of Our Lord ; also on His Passion, 
Death, Resurrection, and Ascension. 

Grade 4 A. — Review of prayers. More 
Indulgenced prayers, e.g., The Memorare, The 
Angelus. Lessons 1-11, Bait. Catech. No. 2. 
O. I. on the election of Matthias ; the descent 
of the Holy Ghost and its effect on the Apos- 
tles ; the early Christians in Jerusalem ; the 
preaching of the Apostles ; the conversion of 
St. Paul ; the spread of the Church. 

Grade 4 B. — Review of prayers. Introduce 
the Salve Regina and the Regina Cceli. Les- 
sons 12-23 Bait. Catech. No. 2, and review 
work of Grade 4 A. O. I. on the persecu- 
tions of the first three centuries, the martyrs, 
growth of the Church and her triumph after 
Constantine's conversion. Great saints of this 
period. 

Grade 5 A. — Review of prayers. Explain 
the Rosary. Lessons 24-29 Bait. Catech. No. 
2, and review of Grade 4. O. I. on St. Helena 
and the Invention of Holy Cross; SS. Paul and 
Anthony the hermits ; the holy doctors of the 
Church. St. Patrick. 

Grade 5 B. — Review of prayers. Explain 
the u En ego" ("Behold, O kind and most 
sweet Jesus"). Lessons 30 -end Bait. Catech. 
No. 2. Review work of Grade 5 A. O. I. 
on England's conversion, Irish missionaries ; 



1 66 Chris tiaii Doctrine 

the Exaltation of the Holy Cross; Iconoclasts; 
Charlemagne and the Holy Roman Empire; 
St. Benedict ; Alfred the Great and Alcuin. 

Grade 6 A. — Explain the Scapular of Mt. 
Carmel, the Apostleship of Prayer, the prayers 
of preparation and of thanksgiving for holy 
communion. Review the whole of Bait. 
Catech. No. 2. O. I. on St. Stephen of Hun- 
gary, Gregory VIL, the Countess Mathilda, St. 
Anselm, the Carthusians, St. Bernard and the 
Cistercians, Godfrey de Bouillon and the first 
Crusade, St. Thomas of Canterbury, St. Louis 
of France, origin of the Inquisition, St. Domi- 
nic, St. Francis Assisi, St. Clare, St. Thomas 
Aquinas, the Scholastics. 

Grade 6 B. — Review thoroughly all the 
prayers and devotions thus far recommended. 
Teach the children how to meditate. For 
Catechism instruction use as text-book the 
" Advanced Catechism," Gaume's " Catechism 
of Perseverance" (abridged), Power's Cate- 
chism. O. I. on St. Bridget of Sweden, St. 
Catherine of Sienna, St. Vincent Ferrer, St. 
Capistran, Thomas a Kempis, Joan of Arc, 
Columbus, Savonarola, St. Ignatius Loyola, 
St. Francis Xavier, St. Charles Borromeo, and 
others. Also on the German and English 
Reformers (so called) ; on American saints, e.g., 
Rose of Lima; on earlv missionaries in America; 



Christian Doctrine 167 

the reductions of Paraguay, the Acadians, his- 
tory of the Church in the United States. 

Grade 7 A. — Prayers, devotions reviewed, 
meditation continued. Review of first half of 
extended text-book on Christian Doctrine. O. I. 
adapted to the children of this class on man's 
origin and original condition, destiny, obliga- 
tion, and future. Promised Redeemer. Types 
and prophecies of Christ as far as Abraham. 

Grade 7 B. — Same as above and second 
half of text-book. O. I. on the Messianic types 
and prophecies from Abraham to Christ. 

It is to be noticed that in the New York 
course of studies the geography of Egypt and 
Palestine in regard to Bible History is taught 
in Grade 4 A, while it is part of the advanced 
geography in Grade 6 B to speak of the spread 
of mankind over the earth, and with it of the 
great religious divisions of the race, the Patri- 
archs and the Jews, Paganism, Christianity. 
The course of history speaks in Grade 4 A 
of the Creation as told in the Bible, of Cain 
and Abel, the Deluge, the Tower of Babel, 
Joseph, the bondage and liberation of the He- 
brews ; then of the early Jesuit missionaries in 
America. Grade 5 A mentions the Jesuits 
Brebceuf, Jogues, and Marquette ; the Francis- 
can missionaries on the Pacific slope. Grade 
7 A gives the outline of Church History from 



1 68 Christian, Doctrine 

the Apostles to the Reformation; Section B 
of the same grade continues the subject to the 
present day. It will be seen that a very promi- 
nent place is given to Church History, first in 
biographic form (from the fourth to sixth grade), 
then in systematic form (Grade 7). The ex- 
planations of the Messianic types and proph- 
ecies in this same seventh grade will cover the 
greater part of the Old Testament History. 
Thus, with the exception of Liturgy, all the 
main parts of Christian Doctrine find ample 
room upon this splendid programme. 

2. Archdiocese of Philadelphia. 

/. Grade. — First half year. Prayers and 
pious practices. Bible History stories. Balti- 
more Catechism, ch. 1-3. 

Second half year ; the same. Catechism, ch . 4-6. 

II. Grade. — First half year ; the same. 
Catechism, ch. 7-10. Also the Command- 
ments and Precepts. 

Second half year; the same. Catechism, ch. 
1 1-16. 

III. Grade. — First half year ; the same. 
Catechism, ch. 17-21. Also the principal feasts 
of the year. 

Second half year ; the same. Catechism, ch. 
22-27. 

IV. Grade. — First half year ; the same. 
Catechism, ch. 28-32. 



Christian Doctrine 169 

Second half year; the same. Catechism, ch. 

33-37- 

V. Grade. — One year. Advanced Cate- 
chism. Bible History from the Creation to 
the Judges. Memoriter lessons not allowed. 
Scripture readings. 

VI. Grade. — One year; the same. Bible 
History, the Kings, the Captivity, and the 
Restoration. Scripture readings. 

VII. Grade. — One year ; the same. Bible 
History, the New Testament. Scripture read- 
ings. 

VIII. Grade. — One year. Advanced Cate- 
chism. Outline of Church History. Scripture 
readings. 

High School Grade. — Chal loner's " Catholic 
Christian Instructed." Sacramentals of the 
Church. Outlines of Church History. 

" Church Hymns " are on the programme of 
Vocal Music in all grades. "The Growth of 
the Catholic Church in the United States" is 
set down under United States History in the 
seventh grade, and "The First Catholic Mis- 
sions in Pennsylvania " in the eighth grade. 

In the course of geography we miss the 
"Holy Land." 

3. The compiler of " A Course of Study for 
Parochial Schools" (N.Y., 1895), writing for a 
school of eight grades, each comprising a full 



170 Christian Doctrine 

year, makes the following provisions for " Chris- 
tian Doctrine'': Two classes. One daily recita- 
tion each, at an early hour. (Excellent remark !) 
In the first grade oral lessons, prayers, simple 
questions. In the second grade the first two 
chapters of the Catechism. In the third to 
fifth grades continue the Catechism. In the 
sixth to eighth grades use Catechism No. 2. 
Where there are still higher classes teach them 
" Christian Doctrine or Church History." Of 
the fifth to eighth grades it is said, " Aside 
from the lessons in the Catechism and Bible 
History, instruct the pupils regarding the 
ceremonies and pious practices of the Church." 
No mention is made of the grades in which 
Bible History should be taught. 

D. Catholic Sunday-schools 

1. The Stmday Companion, an excellent Sun- 
day-school paper, lays out the following course. 
(a) The " Kindergarten Division," for children 
who can not yet read, will develop in them the 
knowledge and love of God, teach them the 
ordinary Catholic prayers, and how to behave 
in church, (b) The " First Confession Divi- 
sion " will aid the child in the formation of a 
right conscience, so that he may distinguish 
between right and wrong ; teach him about the 



Christian Doctrine 171 

Sacraments of Baptism and Penance, sin and 
its consequences, and prepare him for a good 
confession, (c) The " Communion Division " 
teaches in the first year lessons 1-24 Bait. 
Catech. No. 1, and Lives of the Saints; in the 
second year all of the Bait. Catech. No. 1 during 
the first five months ; in the second session 
Lives of the Saints, and how to assist at Mass. 
(d) The " Confirmation Division," lessons 1-20 
of Bait. Catech. No. 2, and Lives of the Saints 
in the first year. Next year the Catechism is 
finished and more attention given to the Lives 
of the Saints, and to other Christian men and 
women who have influenced the thought of the 
world, (e) The " Senior Division " will work 
mainly on historical lines, the history of the 
common prayers and devotions, of the Holy 
Mass, important events in the New Testament 
and in the Church. 

If this programme allows two years for the 
First Confession Division, and one year for 
the Senior Division, as we suppose it does, 
the whole course will run through eight years, 
during which time the Catechism is repeated 
once at least. Evidently, though no mention 
is made of it, special attention to holy com- 
munion and confirmation will be given in the 
corresponding divisions. But where is the his- 
tory of the Old Testament told to the children ? 



172 Christian Doctrine 

We imagine partly in the first and partly in the 
second division; in the latter, in connection 
with select oral instructions on the Creed and 
the Commandments. 

2. At the Sunday-school Conference held 
in Detroit, July, 1900, under the auspices of 
the Catholic Columbian Summer School, the 
following programme of a large Sunday-school 
in the West found great favor. 

I. Grade. — Non-readers ; ages 5, 6, 7, 8. 
Sign of the Cross, common prayers, genuflec- 
tion, use of holy water. 

II. Grade. — Children who read ; ages 7, 8, 
9. Same as before ; Act of Contrition. Bait. 
Catech., lessons 1-10. Prepare for confession. 

III. Grade. — Age 10. Review Catechism, 
lessons 1-10. Acts of Faith, Hope, and Charity. 
Catechism, lessons 11-20. 

IV. Grade. — First Communion Class, age 
1 1. Prayer to Guardian Angel. Catechism, 
lessons 21-37. Review Catechism with the 
priest's class, and prepare for first communion. 

V. Grade. — Confirmation Class ; age 1 2. 
All the Acts and Prayers. The whole Cate- 
chism. Catholic Worship, Part I. Prepare 
for confirmation. 

VI. Grade. — Post-confirmation Class ; age 
1 3. Catholic Worship, Part I. continued. Bible 
History (New Testament). 



Christian Doctrine i j$ 

VII. Grade, — Age 14. Catholic Worship, 
Part II. Bible History (Old Testament), with 
maps and illustrations. 

VIII. Grade. — Age 15. Bible History 
(New Testament). Passages from the New 
Testament read. Maps and illustrations. 
Church History. 

Graduation and diploma at the age of 16. 

3. Lastly, we give the programme followed 
in a large Sunday-school with some three hun- 
dred children, where, for the present, a parochial 
school can not be established. 

I Grade. — Age about 7 years. No text- 
books. The common prayers, genuflection, 
and use of holy water, simple Bible stories. 

II. Grade. — Age from 8 to 9. First half 
of " Introductory Catechism." Acts of Faith, 
Hope, and Charity. The Angelus, and some 
pious ejaculation. More Bible stories. The 
substance of the Commandments. Prepare 
for confession. 

III. Grade. — Age about 10. Finish " Intro- 
ductory Catechism," and review first part of it. 
Review former Bible stories, and learn new ones. 

IV. Grade. — Age 11. All of Bait. Catech. 
No. 1. Selections from the Lives of the Saints. 

V. Grade. — Age 1 1-1 2. First Communion 
Class. All of Bait Catech. No. 2. Prepare for 
holy communion. 



174 Christian Doctrine 

VI. Grade. — Age 12-13. History of the 
New Testament. Supplementary reading from 
" Catholic Belief " and from " Catholic Prac- 
tice." Prepare for confirmation. 

VII. Grade. — Ages 13-14. Old Testa- 
ment history. Supplementary reading from 
"Faith of Our Fathers." 

VIII. Grade. — Ages 14-15. " New Testa- 
ment Studies," by Mgr. Conaty. 

A comparison of the foregoing programmes is 
most instructive. While each has some good 
feature, each leaves something to be desired. 
Without fear of trespassing upon either the 
needs of local conditions or upon the required 
liberty of discretion and judgment of the pastor 
or teacher, or, lastly, the demands of some ex- 
traordinary occasions, a perfect class programme, 
diocesan or parochial, ought to be altogether 
definite and detailed. It should indicate, not 
only the general divisions of the school, and 
the general character of the matter, but also 
(1) each particular grade and its sections ; (2) the 
duration of each grade (how many months) 
and the average age of the children in that 
grade ; (3) the particular subject or subjects to 
be taught in each grade (section) ; (4) the num- 
ber of hours or half hours per day or week or 
month allowed for each subject ; (5) the grade 
in which, and the time during which (months 



Christian Doctri7ie 175 

or weeks and hours) the special preparatory 
instructions for first confession, first com- 
munion, and for confirmation will be given. 
But whatever it be, by all means have a pro- 
gramme for Christian Doctrine. 



CHAPTER III 

THE MODE OF TEACHING CHRISTIAN DOCTRINE 

Art. i. — Qualities of the Instruction 

St. Francis of Sales says, "You may say 
what is true and good and beautiful as much as 
you will, but if you do not say it in the right 
manner, you have said nothing." And Over- 
berg says, " If in endeavoring to lead the young 
toward good, we go about it in the wrong way, 
it will do more harm than good." Therefore 
in teaching Christian Doctrine due regard 
must be paid to the demands of sound peda- 
gogy. These demands spring, on the one 
hand, from the nature of the child, his course 
of development, his powers and his needs, and, 
on the other hand, from the character of Chris- 
tianity and the nature of the truths of religion. 
Hence we may lay down as a general prin- 
ciple that instruction in Christian Doctrine 
must be (i) perspicuous, (2) uniform, (3) psy- 
chological, (4) practical, (5) attractive, (6) eccle- 
siastical 

176 



Christian Doctrine 177 

A. Perspicuity 

1. The doctrines of religion are for the most 
part supersensible and abstract, that is to say, 
they can not be perceived by the senses ; indeed 
some of them (such as eternity, God's omni- 
presence, the Blessed Trinity, etc.) can not be 
fully grasped even by the understanding. For 
this reason teaching Christian Doctrine is more 
difficult than teaching other subjects. For in 
reading we have letters, in arithmetic num- 
bers, in drawing models, in natural history 
plants, stones, and animals ; in natural science, 
experiments, and so on; — but in Christian Doc- 
trine the truths which are taught can be neither 
seen nor shown. Now, since the mind of man, 
and more especially that of the child, clings 
to sensible objects, and consequently grasps 
much more easily whatever he can be made " to 
see," the following rule arises for religious 
teaching: Everything must be made as clear 
and perspicuous as possible (Dpi. p. 147), that 
is to say, it must be brought near to the senses. 
Biblical events will be made palpable by the 
use of scriptural pictures (see below, Ch. iv. 
pp. 302 f.), while dogmatic doctrines must be 
illustrated chiefly by comparison with the 
visible things of creation. These comparisons 
are easily made, since the Christian religion, as 



178 Christian Doctrine 

well as the visible creation, is the work of the. 
same God, hence both bear a striking resem- 
blance in many things. How beautifully does 
the white ray of light with its three component 
colors call to mind the mystery of the Blessed 
Trinity ; or the influence of the sun, the work- 
ing of the grace of the Holy Ghost ; or spring, 
and our awakening from sleep, the resurrec- 
tion of the body or the rising of the soul from 
sin, etc. Just as man is God's image and like- 
ness, so is the visible creation a reflection of 
the Godhead. 

The moral doctrines will be made clear 
chiefly through examples ; for instance, the 
virtue of patience in Job and Tobias. 

2. In regard to perspicuous, clear, and lucid 
teaching Our Lord is the master teacher. Proof 
are His many beautiful parables, His many 
references to objects in nature, the outward 
signs which He employs, especially in the 
Sacraments. (See below, Ch. vi. pp. 476 f.) 

The Church likewise makes her teaching 
clear and perspicuous by illustrations ; for all 
the rites in her ecclesiastical functions have for 
their object to make the human mind appre- 
hend by natural signs what is spiritual and 
supernatural. There is a special study, called 
Liturgies, which explains to us the signification 
of the ceremonies. 



Christian Doctrine 179 

3. The Catechist must strive in this respect 
also to imitate his Divine Model, Jesus Christ, 
and his spiritual mother, the Church. Observe 
therefore : — 

(a) Where it is possible to show the actual 
things which are to be explained, this should 
be done. Liturgical lessons may offer such 
occasions. The altar and its parts, the Stations 
of the Cross, sacred utensils and vestments, and 
the like, can be shown and their use and mean- 
ing explained, not in the school, however, but in 
church. In doing this the Catechist is like the 
secular teacher who, the better to teach his 
children nature and its wonders, takes them 
out on a ramble through forest and meadow. 

(6) If there are at hand pictures of things 
unknown to the children, or representations of 
biblical events, they must be shown. Hence, 
the use of scriptural, liturgical, and other relig- 
ious pictures is much to be recommended as 
an object-lesson. The Catechist can also draw 
such pictures on the blackboard, for instance, 
a chalice, a host, the outlines of an altar or a 
church, and so on. (See Ch. iv. pp. 302 ff.) 

(c) The Catechist must employ similitudes 
and comparisons, examples, contrasts, maxims, all 
of which are to be found in good reference and 
collective books. (See Sch. pp. 2391!.; Hamon, 
p. 115.) In a comparison we put two objects 



180 Christian Doctrine 

side by side to see the striking resemblance 
between them. The comparison in the form 
of a narrative is called a parable or an allegory, 
and differs from an example in that this latter 
refers to something real, whilst the former usu- 
ally implies a mere fiction (Sch. p. 112). The 
types of the Old and New Testament are simil- 
itudes and of great importance in religious in- 
struction. Because similitudes and comparisons 
considerably facilitate a clear grasp of ideas, Our 
Lord made use of them, as likewise did the 
Fathers of the Church. Of course, holy things 
must not be compared with anything unworthy. 
Example is the presentation of an occurrence 
from the life of a person or persons to explain 
the truth or meaning of some moral doctrine 
or rule. The example often takes the form 
of a narrative when the event is vividly rep- 
resented. Example aids the understanding 
because it represents abstract doctrines in con- 
crete pictures. It moves the will, and spurs 
on to imitation, hence the Latin proverb: 
Words move, but examples draw, i.e., examples 
are stronger than words. Beautiful examples 
remain long in the memory and impress relig- 
ious truth more deeply on the mind. They 
also help to keep up attention. As children 
like to hear stories, their restlessness can be 
easily checked by beginning to relate an exam- 



Christian Doctrine 1 8 1 

pie. In Christian Doctrine examples from 
Bible History deserve the preference over 
others ; however, examples may be drawn from 
the Lives of the Saints, from Church History, 
from profane history, especially from the his- 
tory of our own country, also from the lives 
of celebrated men. Fiction, too, under certain 
circumstances can be employed, but these 
stories should at least appear probable. When 
using books or collections of examples, one 
must proceed very cautiously, as there are un- 
fortunately only too many marvelous stories 
among them which are improbable and ridicu- 
lous, and which only bring derision on religion. 

Contrast is the placing side by side of two 
objects, whether of the same or another kind, 
to show the difference and dissimilarity or 
contrariety of their natures or qualities. Just as 
light and shade throw each other into relief, so 
two dissimilar objects, when compared, stand out 
all the more prominently. We find that Our 
Lord also made use of contrasts. He placed the 
proud Pharisee in the Temple in opposition to 
the contrite publican, the rich man to the poor 
Lazarus, the good shepherd to the hireling, the 
two heartless Jews to the good Samaritan. 

Contrasts are generally made use of in treat- 
ing of the dogmas of faith in order to show 
what they do not mean ; when dealing with 



1 82 Christian Doctrine 

virtue and vice, to show the beauty of the first 
and the ugliness of the latter; again, in ex- 
plaining things which are more easily under- 
stood by showing what they are not, as eternity, 
God, heaven ; finally, in treating of subjects 
of which the Catechist can not say much, for 
example, blasphemy, sacrilege, impurity. 

Distinction brings out first the similarities, 
and then the dissimilarities or distinguishing 
characteristics (qualities), of two objects that 
may easily be confounded, such as calumny 
and detraction. (See Sch. p. 261.) 

Proverbs, sayings, and maxims express an 
important lesson in a short sentence. They 
are the result of reflection and experience. By 
their means religious truth is made clearer and 
more perspicuous. On account of their brevity 
and pithy speech they are easily caught, and, 
together with the religious truth connected 
with them, remain a long time in the memory. 
They have a convincing, determining influence 
on the will and actions of man, as is shown by 
the way in which crowds are often guided or 
misled by a simple catchword. A good proverb 
or a maxim must be very short, easy to under- 
stand, suited to the dignity of religion, and, where 
possible, should rhyme. The following are ex- 
amples : " He always wins who sides with God." 
" God's blessing gained, all is obtained." 



Christian Doctrine 18 



o 



Our Lord also introduced short pithy sayings 
into His discourses ; for instance, " No man can 
serve two masters ; " " Physician, cure thyself ; " 
" They that are whole need not the physician, 
but they that are sick ; " " The first shall be last 
and the last first ; " " He that exalteth himself 
shall be humbled, and he that humbleth himself 
shall be exalted." 

(d) The Catechist must refer in many ways 
to the visible things of creation. By this 
means the children will be led to seek the 
Creator in the creatures, which they will con- 
sider as messengers of the Divine Majesty. 
(St. Paul, Romans i. 20 ; Wisdom xiii.) 

(e) The Catechist must avoid abstract speech, 
at least where it is possible to use concrete 
expressions. This applies chiefly to definitions. 
Instead of " Meekness is . . ." it is better to 
say, " To be meek is . . ." Instead of " The 
profession of one's faith is necessary, because 
. . ." it is better to say, " The Christian must 
profess his faith because . . ." (Of course it 
must be the same in the Catechism.) Like- 
wise in telling stories direct speech should be 
used in preference to indirect. (Sch. pp. 280 f.; 
Lbg. pp. 50 f.) 

(/) Finally, the Catechist must, wherever 
possible, employ the objective method of teach- 
ing. (See below, pp. 226 ff.) 



184 Christian Doctrine 

B. Uniformity 

The principle " Unity strengthens, division 
weakens," holds good everywhere. In religious 
instruction most of all, because the Catholic 
Church holds fast to the principle of unity. 
Hence, the principle: Christian Doctrine must 
be uniform and connected. 

1. In regard to the other subjects taught in 
school. Since all teaching in school, if it is to 
succeed, must be uniform and connected, the 
religious instruction should on suitable occa- 
sions be brought into connection with other 
subjects of study, and these, again, with re- 
ligion. This is so much easier because Natu- 
ral History, Natural Science, and History have 
many points of contact with religion. Nature 
shows us the existence of a Supreme Being, 
His omnipotence, wisdom, and majesty. His- 
tory, on the other hand, shows us the divine 
providence. For this reason the Catechist 
should examine the different text-books in use, 
seek out and note down the points of contact, 
in order to make use of them to the advantage 
of religious instruction. This will be easy 
where Catholic readers, geographies, and his- 
tories are used in school. 

2. With regard to the branches of Christian 
Doctrine. All these branches (Ch. 1. pp. 50 ff.), 



Christian Doctrine 185 

viz.: Catechism (doctrine of faith and morals), 
Bible History, Liturgy, Church History, must 
be brought continually into connection with 
one another, as the doctrines, historical events, 
and institutions of the Church form an organic 
whole, and are most intimately connected. 
Consequently, in Christian Doctrine, there 
ought to be no such thing as an exclusively 
doctrinal (Catechism) or historical (Bible, 
Church) or liturgical treatment of the sepa- 
rate branches. 

A new branch of instruction should never 
be begun before the earlier one is finished. It 
is therefore wrong from a pedagogical point of 
view to teach the same class in one hour Cat- 
echism, in the next, Liturgy, and so on. If 
Catechism and Liturgy have both to be taught 
in one year, then half the year should be de- 
voted to Catechism, the other half to Liturgy. 
This also holds good for the different parts of 
the Catechism. Thus, before the chapter on 
the Sacraments is finished, one should not be- 
gin with that on prayer. 

3. With regard to the matter of instruction. 
If, at the same time, several classes or sections 
are being instructed in the same room, the 
Catechist must try to make one and the same 
subject-matter bear fruit with all. Our Lord 
in His discourses strove to influence at one 



1 86 Christian Doctrine 

and the same time the different classes of 
hearers. The priest, too, in his sermon, treats 
of the same subject for all alike, although 
hearers of different stations and ages are pres- 
ent. In every half or full school year a con- 
nected whole must be taught. In this way, 
religious truths which are intimately connected 
can be brought into suitable relationship ; the 
children likewise get a better view of the 
whole. What is true of the school year is true, 
in a certain sense, of every lesson on religion, 
which must be like the link in a chain. 

4. With regard to text-books. Even where 
the same Catechism is not employed in all the 
classes, the children going up into the higher 
classes should not have a book with an alto- 
gether different arrangement and wording put 
into their hands. (See Ch. iv. pp. 334 f.) If books 
written on different plans are used in the same 
school, instruction is rendered considerably more 
difficult, because they confuse the children. The 
Catechist would be like an architect building the 
house on a different plan than that for which 
the foundations had been laid. One must 
rather proceed as nature does. When the tree 
grows, neither trunk nor branches change ; 
neither do the limbs in growing man. In the 
instruction by which the Christian is to grow 
in the knowledge of the truths of religion (2 



Christian Doctrine 187 

Pet. iii. 18), the foundations on which this 
knowledge rests must not be altered. The 
religious knowledge of trie Christian must, in 
the course of his school years, be amplified and 
strengthened upon the same foundations. 
Thus, each succeeding new book should be an 
enlargement of the preceding. In this way 
the doctrines of religion will be indelibly im- 
printed on the mind of the scholar, of whom 
it may be said at the end of his school life, 
"I fear the man of one book." For the same 
reasons text-books must not be changed with- 
out an urgent reason. 

In our day, when the easy means of commu- 
nication favor an ever-increasing transit from 
one diocese to another, and when, especially in 
manufacturing towns, the working classes often 
change their residence or domicile, a uniform 
set of text-books and a uniform programme of 
Christian Doctrine are absolutely necessary 
for a country or a nation that speaks the 
same language. (See below, Ch. iv. pp. 335 f., 

346.) 

5. With regard to the scholars' mental 
powers. In Christian Doctrine all the powers 
of the soul should be harmoniously developed 
and ennobled. It would be wrong if the 
Catechist insisted merely on definitions and 
expositions of the matter in order to enlighten 



1 88 Christian Doctrine 

the understanding and increase knowledge. 
Through such a religious instruction the 
children would be given a stone instead of 
bread (see Luke xi. n), and religion would 
be rendered hateful to them. It is rather the 
heart and the will of the children that are 
to be formed and to be gained for God. 

The Catechist would likewise err by insisting 
on the learning of the book by heart, and caring 
little for the understanding of it. 

The Catechist should always keep before the 
children a general view of the whole matter of 
instruction and the arrangement of all its parts. 
By this means he furthers a better understand- 
ing of the simple doctrines of religion. This is 
true also of Bible History. See before all 
things that the children keep in mind the 
thread of Our Lord's life. In Catechism class 
this general view becomes so much the easier, 
as the Catechism presents an intrinsically and 
wonderfully connected system of divine truths 
which may easily be compared with a beauti- 
ful and well-arranged building. 

At the beginning of every school year, and of 
every term, one should give a summary of the 
matter to be gone through. Likewise before 
every Bible story and lesson of the Catechism, 
the subject of the instruction should be briefly 
announced. 



Christian Doctrine 189 

C. Psychological Fitness 

Since our mental powers, no less than inan- 
imate nature, depend on certain unchangeable 
laws, religious instruction must keep in view 
these laws of the mind. To neglect them 
would render instruction ineffectual. Nature 
is stronger than man and obeys him only who 
first obeys her. For this reason the Catechist 
must pay attention to the following principles: — 

1. Early religious instruction must be histor- 
ical, not doctrinal. The mind of man reaches 
the abstract through the concrete ; from 
perceptions he goes to ideas, not vice versa. 
Hence, to use a small catechism for first 
beginners or little children is against sound 
pedagogy, as it rests on the false supposition 
that abstract doctrine must go before con- 
crete teaching. " To make them [i.e., little chil- 
dren] learn by heart chapters of the Catechism 
which they can not possibly be made to under- 
stand, is simply to weary and disgust them. 
The only thing they should learn by heart is 
their prayers and some hymns, not as an exer- 
cise of their intellect, but that they may gain 
the habit of saying them, and that carefully and 
reverentially, as a duty to God. With this they 
should receive oral instructions on the great 
truths of religion . . . illustrated by stories from 



190 Christian Doctrine 

the Bible. Explanations of doctrine little chil- 
dren can not take in " (Manual, p. xvii.). For 
this reason, in explaining the doctrine of the 
Catechism, we should set out from concrete 
objects ; hence, where possible, with Bible 
stories, but by no means with the Catechism 
text. 

2. In explaining unknown things begin with 
those that are known. This Our Lord did. 
Wishing to make known to His hearers a truth 
heretofore unknown to them, He begins with 
something familiar, particularly with something 
very near their eyes and experience. Hence 
His many references to the objects of nature. 
(See below, Ch. vi. p. 477.) In this way the 
truths of religion will find entrance, not only to 
the understanding, but to the hearts of the 
children. For the same reason, the Catechist 
must go from what is near to what is more 
remote. He must make children understand 
those things of religion and the Church which 
come under their immediate observation. There- 
fore in Bible History he must go through the 
New Testament before the Old. Teachers 
observe the same principle in geography, where 
towns, territories, mountains, rivers belonging 
to our native land are dealt with first. In nat- 
ural history, first come animals and plants found 
at home, and only after them the foreign ones. 



Christian Doctrine 191 

3. Explanation must always precede mem- 
orizing. Learning by heart without previous 
explanation is at variance with the Christian 
principle, "Faith comes by hearing" (Rom. x. 
17), and is a misuse of the truths of religion. 
If things are explained only after the children 
have learned them by heart, they will pay 
no attention to the explanation, as they 
know that at the test it is quite sufficient 
to know the answer by heart, and memorizing 
will engage their whole attention. To make 
children first learn a thing by heart, to be ex- 
plained later, is not ps3^chological, but a crime 
against the mind of man. Memorizing is only 
a means to make the truth already understood 
by the mind a lasting possession. Words 
memorized, but not understood, are like a veil 
hiding heavenly truth from the mind, like a 
closed door denying access to the food of the 
soul. If a truth has been well explained, the 
learning of it by heart makes little trouble ; 
moreover, what is thus learned remains more 
firmly fixed in the mind, just as the ground 
receives the seed more easily when it has been 
previously worked with the plough. Only in 
the case of prayers is an exception to be made. 
It is quite impossible, for instance, to make 
clear to a little child the meaning of every 
petition of the Our Father. And yet the 



192 Christian Doctrine 

child must pray, and likewise know by heart 
the formulas of prayer. He need not know 
the meaning of every word and sentence ; it is 
enough for him to know that he is speaking to 
God. How greatly does the father value the 
short speech which his little girl has learned by 
heart with so much trouble, and which she says at 
New Year's or on the father's feastday, although 
she pays more attention to the way the words 
follow than to their meaning, which she prob- 
ably does not understand at all. It is the same 
with God. The mother and the Catechist 
therefore do not make any mistake when they 
exercise the child first in the formulas of prayer, 
which they will explain to him later. 

4. The following method is positively harm- 
ful and injurious. First of all, the text of the 
Catechism is read, then one word or another 
explained, then the text is repeated over and 
over until the children can say it almost by 
heart. Next the article or chapter thus handled 
must be memorized at home. In the next 
hour the lesson is asked word for word. 
Should a child fail to answer immediately, he 
will be prompted with the first word. This 
method, undoubtedly, saves the Catechist much 
trouble, work, and inconvenience; the text- 
book alone is sufficient for him, and he ne£d 
not prepare for his instruction nor read corre- 



Christian Doctrine 193 

sponding manuals, reference books, nor any 
books on method. But such instruction fills 
the children with fear and disgust of religion, 
as they look forward to every class with dread 
and alarm. This may even lay the beginning 
for hatred of religion and enmity to the Church 
in later life. As this method lays the chief 
importance on the dead letter, the children can 
not enter into the spirit of religion. The sav- 
ing doctrines of Christianity remain for them 
a closed book. Even the sentences so pain- 
fully hammered into them will soon be forgot- 
ten ; for only what is well understood remains 
firmly in the memory. This method likewise 
tends to make the mind coarse. When the 
children come to repeat these phrases which 
they do not understand, they are liable to utter 
them in such a frivolous, thoughtless, and heart- 
less way that it may be hard to know whether 
they are prayers or blasphemies. And if pray- 
ing with the lips only js sinful (Mark vii. 6), so 
is the senseless repetition of religious truth. 
It is a direct degrading of religion. The Cate- 
chist, also, must before long become disgusted 
with such a method. Only intellectual activity, 
and not mechanical drudgery, affords real pleas- 
ure. Away then with such a shameful method, 
which, to say the least, revenges itself in barren 
results. 



194 Christian Doctrine 

5. The Catechist must not overburden the 
children with work ; he must not give them 
more than their minds can digest. With learn- 
ing it is exactly the same as with eating ; it is 
not a question of the amount eaten, but of 
digestion. The better the digestion, the more 
the food nourishes. Thus in religious instruc- 
tion it is not so much the amount learned as 
the proper digestion of the matter. If, how- 
ever, too much be gone through, there can be 
no question of mental digestion, because such 
instruction can be given only superficially. A 
Catechist, burdening his scholars with work — 
since these have in addition many other sub- 
jects to learn — would be like a driver laying 
fresh loads upon a heavily laden wagon, till 
the horse can not pull it any farther. To over- 
burden the children with work lessens their 
pleasure in learning, and produces an aversion 
toward religion. Hence, even the Romans 
said " Non multa sed multum " — Better little 
well known than much badly learned. 

6. An important means to help the intellect 
as well as the memory of the children are clear 
and correct divisions of the subject. They 
need not always be put before the children in 
the formal manner as in a philosophy class ; 
but they must be clearly present in the mind 
of the Catechist and must be expressed in one 



Christian Doctrine 195 

way or another in the instruction given. Of 
these divisions, Dupanloup says (pp. 146 f.): 
" This is the important point, if you would be 
short, clear, interesting, and sound. You should 
begin by recapitulating clearly and briefly the 
subject and the divisions of the last instruction. 
Then give out with the same clearness and 
very slowly the subject of the new instruction ; 
then point out very distinctly the divisions into 
two, three, or four heads, generally in the form 
of questions. . . . Divisions presented in this 
way are much more easily caught by the 
children than if put in abstract form," etc. 
However, the Catechist must be careful not 
unduly to multiply divisions or to use them 
as a sort of plaything. This would do positive 
harm. 

7. Because the Christian forms of prayer 
(Creed, Our Father, Ten Commandments) con- 
tain all that a Christian must believe, hope for, 
and do, and hence are an abridgment of the 
whole of the doctrines of religion, the Catechist 
must impress these forms on the children at an 
early age. It is worthy of note that missionaries 
are accustomed to begin their instruction of the 
heathen by impressing on them the forms of 
prayer, in order to lay a solid foundation ; this 
was the method of St. Francis Xavier, the 
apostle of the Indies. 



1 96 Christian Doctrine 



D. Practicalness 



The Romans used to say, " Non scholcz sed 
vitcz discimus" i.e., we do not learn for school 
but for life. This sentence also holds good for 
Christian Doctrine, where only those things 
should be taught which the children can turn 
to good use and advantage in later life. (Sch. 
p. 237.) Therefore the Catechist must pay 
attention to the following : — 

1. Names, numbers, and sayings, etc., which 
only burden the children's memory without serv- 
ing any practical purpose, are to be omitted. It 
would be folly on the part of the Catechist to 
make the children enumerate in order Job's 
sheep, camels, oxen, and asses, the names of the 
twelve Apostles, the twelve sons of Jacob, the 
twelve minor prophets, the ten plagues of Egypt, 
the nine choirs of angels, the books of Holy 
Scripture. Such things only burden the mem- 
ory and produce disgust for religious lessons. 
It is chiefly in Church History that one is liable 
to err against the above principle. Here, as 
well as in Bible History, "one of the dangers 
to be avoided is the lavish use of chronology. 
The dates of the most important events are of 
course a necessity ; but the number should be 
made as small as possible. The exact date of 
events is of much less importance than their 



Christian Doctrine 197 

orderly succession and continuity. The unity 
of history is the great principle which should 
guide all historical study, even the most ele- 
mentary" (Philadelphia Course, p. in). 

2. Matters, the knowledge of which is neces- 
sary for theologians and priests, but of no special 
importance for Christians in general, are to be 
omitted. It is chiefly in Liturgy that one is 
liable to sin against this principle. Why need 
a child have a thorough knowledge of the Mass 
prayers ? Or why need he have a detailed 
knowledge of the ceremonial of the consecra- 
tion of a bishop, or the ordination of a priest, or 
of the blessing of churches, cemeteries, bells, 
and so on ? If he ever should have occasion in 
later life to assist at such functions, the signifi- 
cation of each ceremony would by that time 
have been long forgotten. A general knowl- 
edge of such ceremonies, their origin and sym- 
bolic meaning, is quite enough for the children 
of the higher grades. 

It is evident, also, that in matters of history, 
sacred or ecclesiastical, it is enough for children 
to know the facts brought before them without 
entering into questions of causes and effects, as 
in a philosophy of history. A similar remark 
must be made in regard to doctrine, dogmatic 
or moral. Controversies and polemics are out 
of place in a course of Christian Doctrine for 



198 Christian Doctrine 

children. Even when so-called controversial 
points are to be treated, it will be in the form 
of positive statement, not by way of attack and 
defence. This applies also to the matter men- 
tioned in the following n. 6. 

3. The truths of religion are not to be pre- 
sented mainly as matters of knowledge and 
learning, but rather as motives impelling the 
children to regulate their lives according to the 
doctrines of religion. Therefore it is unprac- 
tical to use in the school learned expressions and 
technical terms as they occur in theological 
works, and to heap on definitions and divisions. 
Christian life, not science, is the chief thing in 
Christian Doctrine. Technical words and 
scholastic definitions are for children like the 
unwholesome ingredients used in adulterating 
food, which impede digestion and cause illness. 

4. Such religious truths as are, in a measure, 
the foundation of others, and hence of great 
importance in awakening religious convictions 
and raising the moral character, are to be dealt 
with more exhaustively. He who must save 
time on account of the fewness of lessons, 
should save it when treating of non-essential 
matters, not when teaching essentials. The 
following religious truths are specially impor- 
tant : The end of man, heaven and hell, judg- 
ment after death, the resurrection of the dead, 



Christian Doctrine 199 

the omniscience of God and His justice, 
Divine Providence, the Divinity of Our Lord, 
the Catholic Church, the command to love our 
neighbor. Such truths should stand out like 
mountains in the minds of the children. 

5. Those doctrines which teach the duties 
of children and warn against the sins of youth, 
are to be specially insisted upon ; for instance, 
piety, obedience, gratitude, purity, kindness to 
men and animals, etc. (See Lbg. pp. 123 f.) 

6. Likewise doctrines which have become 
more important on account of particular condi- 
tions of time or place are to be specially con- 
sidered. Rightly says Hirscher: "To teach only 
what was taught a hundred years ago or more, 
and in the manner it was then taught, would be 
to aim without hitting the mark, and the children 
of this world would pass by us with contempt. 
We must keep pace with our times if we are 
to exert any influence upon them." Nowadays, 
when the people, by means of the elections, 
have the good of the State in their own hands, 
when social democracy sets itself up in oppo- 
sition to religion, when the press is a power, 
when a mighty system of unions and federa- 
tion of classes is fast developing, when work- 
men are often treated as merchandise, when 
the national feelings of the people are being 
powerfully aroused, when women claim equal 



200 Christian Doctrine 

rights with men, it would be shortsightedness 
not to call the attention of the more advanced 
pupils to the bearing of Catholic doctrine on 
these questions of the age. Local circum- 
stances must likewise be taken into account, 
such as the usual local civil and ecclesiastical 
festivities, the history of national and local 
saints, the order of divine worship and pub- 
lic devotions in the parish church, religious 
observances and traditions in the parish. 
Again, bad customs and vices prevalent in the 
place and surrounding country must not be 
passed over. In places where different de- 
nominations exist, the main points of con- 
troversy are to be specially considered and 
more exhaustively treated, so as to furnish the 
children with ready answers in defence of their 
religion. Of course, great care must be taken 
to keep strictly to the point, that is to say, to a 
defence of the Catholic religion, avoiding all 
personal allusions and attacks on the followers 
of other creeds. All this evidently refers only 
to the highest grades in the school. 

7. The preceding points call attention to 
the selection of the matter which must make the 
lesson practical, i.e., serviceable for a practical 
Christian life in childhood as well as in later 
years. But this is not enough. Christian 
Doctrine must be made practical, not only by 



Christian Doctrine 201 

teaching what is to be done, but equally by 
training the children to do it. This immedi- 
ate practical purpose must be kept in view in 
each and every lesson. The child must be 
trained continually in the practice of what it 
has learned. This implies two distinct func- 
tions of the Catechist: First, he must explain 
how or in what manner the Christian faith is 
to be practised. This is done by the practical 
application of the lesson. (See below, pp. 238, 
264.) Secondly, he must make the children 
actually perform those religious practices im- 
mediately, according as the circumstances 
allow and the lesson demands it. " It is a 
most difficult thing for a child to reduce to 
practice what it hears. We must actually 
make the child do the thing, there and then 
on the spot " (Furniss, p. 43). 

These practical instructions " should not be 
given formally in so many lectures, but should 
be made to flow naturally out of the explana- 
tions of these subjects when the children are 
engaged in studying those parts of the Cate- 
chism " (Lbg. p. 124). These immediate prac- 
tical instructions are in fact the same as the 
famous " Admonitions " to which Dupanloup 
devotes the whole fifth chapter (p. 172). "All 
that I have just said will suffice to show you 
that the Admonitions must be well prepared, 



202 Christian Doctrine 

and to a certain extent arranged according 
to a plan drawn out beforehand, which will be 
in accord with the course of the Catechism and 
the whole Christian year" (lb. p. 175). 

In regard to the Christian practices imme- 
diately connected with the Christian lesson, 
Schuech (pp. 291 f.) remarks that their impor- 
tance, ay, indispensable necessity, is evident. 
They are demanded by the nature of the 
child, which spontaneously gives expression 
to its feelings and convictions ; they exercise 
a powerful influence upon the will and affec- 
tions of the child ; they make the child under- 
stand that religion is not simply a " lesson " to 
be learned, but a " life " to be led. 

See on this practical work and character of 
the religious instruction, Dpi. 1. c. ; Furniss, pp. 
41 ff. ; but especially Schuech, pp. 289 ff., where 
most excellent and detailed directions are given. 

E. Attractiveness 

The question here is not how to attract chil- 
dren to Christian Doctrine or the Sunday-school. 
This will be answered elsewhere. But the 
question here is in particular: " How to make 
each lesson or instruction attractive and inter- 
esting for the children." To do so is abso- 
lutely necessary, as it is the only means of 



Christian Doctriiie 203 

securing the proper attention of the children to 
what is being explained. Reward and punish- 
ment may be a sufficient motive for a larger 
child to apply his mind to the lesson ; but this 
will still be hard work all along the line, and 
nothing but tiresome drudgery, if the lesson 
itself is not made interesting. The matter 
forced into the child's mind by a sort of " cate- 
goric imperative " will not easily take root in 
the soul, and will soon be lost to memory. 
Only where the soul of the child has gladly and 
joyfully drunk the milk of Christian truth will 
that truth remain and become a life-giving food. 
Modern educators have come to recognize the 
truth of the old Jesuit axiom, that the best way 
of teaching children is to make their educa- 
tion "a most joyful affair, which might even be 
called a ' play." Unless the Catechist makes 
his lesson attractive and pleasant, so that the 
child's mind is involuntarily and unconsciously 
drawn to it, and kept there by a lively interest, 
half his work is lost. Nay more ; great cate- 
chetical writers say that positive harm is being 
done to the children if religious instruction is 
not made a pleasure for them. " Not to know 
how to shed any charm on a Catechism, when 
both the nature of children and the religious 
subjects so wonderfully lend themselves to it ; 
always to present it as an austere thing ; always 



204 Christian Doctrine 

to have only a dry and hard manner ; to make 
the Catechism a sad, wearisome thing, without 
any attraction or life, — this is not only a great 
mistake and a great want of skill : it is also to 
put in immense peril the future of these little 
children. For do not forget, it is at the Cate- 
chism that children receive their first impres- 
sions of religion, impressions which can never 
be effaced ; and if these impressions are of 
weariness and dislike, when, I ask you, w T hen 
will religion appear to them as lovable ? All 
their life they will feel a secret and perhaps 
insurmountable aversion to it " (Dpi. p. 203). 
Of such unattractive and uninteresting instruc- 
tions in Catechism Fleury says (ibid) : " After 
such teaching, all discourses on religion seem 
melancholy and wearisome. If they listen to 
sermons, if they read books of devotion, it is 
with dislike and against the grain, as we may 
take medicines which are good for us, but dis- 
agreeable. . . . This is what makes infidels. 
. . . This is what the bad effects of disagreea- 
ble instructions may come to." 

There are three factors from which a deep 
and lively interest in the religious lesson must 
arise : the Catechist's manner, the subject pre- 
sented, and the children's mind. 

1. The Catechist's manner must be cheerful. 
St. Augustine makes cheerfulness in the Cate- 



Christian Doctrine 205 

chist the principal condition of success in gain- 
ing the pupils' attention. Not inaptly have 
children been compared to travelers. In 
stormy weather the traveler is not in a good 
humor, and wraps himself up as well as he can. 
But when the air is calm and the sky clear, he 
looks up joyously, takes off his cloak, and feels 
a real pleasure in his journey. Similarly with 
instruction. If the Catechist is disagreeable, 
the children are sullen, and lose confidence in 
him ; if he is passionate, the children will be 
frightened or angered and become obstinate. 
If, on the contrary, he is cheerful and calm, the 
children are the same ; they look up to him with 
joy, and eagerly listen to his words. 

With reference to this, Bishop Sailer says, 
" When I come into school all joyous, my chil- 
dren are angels, and everything goes on splen- 
didly." And Salzmann, an experienced teacher, 
declares, " In a cheerful lesson one is all-power- 
ful amongst children." St. Augustine likewise 
refers to the future reward of such a Catechist, 
when he says, " If even in corporal alms God 
loves the cheerful giver, how much more must 
this be the case with spiritual alms." Sickinger 
works out this precept more fully, and says: 
" Therefore the priest in the religious instruc- 
tion of children must not put on official airs, 
nor a careworn face, nor continually speak of 



206 Christian Doctrine 

and warn against the wickedness of the world, 
nor sit on his chair with the authority of a 
university professor. He must come down to 
the children's level, forget, whilst with them, the 
cares and troubles of life, and think that for an 
hour he is with the angels of God. Of course 
he must take care, on the other hand, that his 
authority is maintained, and that the children 
bear him a reverential love." " The great art is 
to be one's self, at one's ease, to look bright, to 
have a cheerful voice and a natural manner. 
Then the children will themselves be at ease, 
they will attend joyfully, and without any effort 
their hearts and minds will open. . . . Some- 
times we must surprise and refresh them pleas- 
antly by some unexpected sally ; we need not 
even, now and then, avoid a word which will 
make them smile, only there must still be calm- 
ness and propriety" (Dpi. p. 150). 

The Catechist's manner must be animated. 
Only when there is life in the teacher's delivery 
will it call forth life in the pupil's mental atti- 
tude. " Those children are deserving of pity 
who are forced to listen for the space of an hour 
or more to questions and explanations delivered 
in a death-warrant style, and we need not be 
surprised to see them grow restless and dis- 
gusted " (Lbg. p. 54). 

Finally, the Catechist must often change the 



Christian Doctrine 207 

form of .his instruction, passing from the lecture 
or discoursive form to questions, or again to the 
objective form, properly or improperly so called. 
It is especially by well-chosen, quickly given, or 
unexpected questions that the interest of a 
whole class can be easily kept alive. Dupan- 
loup suggests that sometimes the Catechist 
may on purpose give a wrong decision or an- 
swer in order to make the children set him 
right. " Nothing pleases them more." 

2. In regard to the subject, the Catechist 
must so select and present it to the children 
that it will appeal principally to their imagina- 
tion and to their feeling. By these passages it 
will surely and quickly reach the understanding. 

To appeal to the imagination the value of 
stories and vivid descriptions can not be over- 
estimated. " Above all, multiply stories, . . . 
and when you tell them be short and pictur- 
esque, leaving out all useless details and seizing 
on the striking features and those which will 
bring the thing before their eyes. The chil- 
dren will be quite indifferent to a coldly recited 
story ; but if it is animated they are transported " 
(Dpi. p. 280). Appealing to imagination, the Cat- 
echist must make use of beautiful examples and 
attractive comparisons. If the Catechist under- 
stands how to clothe the serious truths and doc- 
trines of religion in a beautiful garment, the 



208 Christian Doctrine 

children will not think of chattering or occupy- 
ing themselves with other things, but rather 
welcome more heartily the sacred doctrines and 
more cheerfully live up to them. He is like the 
physician who gives the bitter pill to the patient 
under a coat of sugar. But it is a great fault 
when the Catechist instructs the children con- 
tinually in abstract language which fatigues the 
mind. Just as in the most beautiful picture 
gallery people will soon get tired and long to 
get away if there are no seats to rest, so chil- 
dren soon get tired and lose all attention in 
listening to a discourse which is not intermin- 
gled with beautiful examples and comparisons, 
which are, as it were, resting-places for the 
mind. 

Let the Catechist choose his comparisons 
from things with which the children are familiar 
and in which they may have some natural inter- 
est, — things in the church or school or at home, 
things connected with the people they know 
in the town or country. Thus their hearts and 
fancy will both be engaged in the subject. It 
is a remarkable feature of Christ's discourses 
that for comparisons He always chooses the 
most common and familiar things, now a father 
of the family, a son, a servant, an officer ; then 
a banquet, a little flour, a torch, a field, a seed, 
a bee, a flower, a sparrow, a coin, etc. 



Christian Doctrine 209 

The " Manual " (p. xv.) points to another 
means of engaging the children's interest, 
namely, by making them feel how much the 
subject concerns themselves, their own good 
in this life and in the next, and how the 
truths learned by them must become the light 
and the way in their every-day life. The 
practical application actually made by the chil- 
dren in the different religious exercises mixed 
up with the lesson will add a new interest to 
the instruction. In this connection it is im- 
portant to remember that religion, as Fenelon 
demands, must be shown to the children as 
something beautiful, lovable, and imposing. 
Not only the beauty of the divine mysteries, 
but the beauty of Christian virtue, ought to be 
brought before the children, so that the prac- 
tice of religion will not appear to them as a 
series of sad, cheerless, and hard self-denials and 
mortifications, while all pleasure and joy is to 
be seen on the side of a wicked world. 

3. In regard to the children, the great prin- 
ciple is : Keep their minds busy with your sub- 
ject. Make them think and inquire, ask and 
answer, feel and act with yourself. This is the 
great art of a perfect teacher. Children are 
naturally active and want to be busy. It is, 
then, of utmost importance to concentrate their 
activity upon the lesson. To make them do 



210 Christian Doctrine 

so, have them talk about it. Hence the golden 
rule for the Catechist: Speak little and make 
the children speak much. Lambing remarks 
with Dubois that " almost all Catechists are 
great talkers ; this is a crying abuse." There 
is a great pedagogical truth in the saying, " To 
make the children speak, the teacher must know 
how to be silent himself." There is nothing 
which tires children quicker than "a long talk." 
Hence the importance of questions in class. 

Again, children want change and variety. 
It is their nature. Consequently the exercises 
in class must change. A hymn or song, a 
prayer or another religious exercise, even a 
short gymnastic exercise or change of position 
(see Lbg. p. 68), a so-called concert recitation, — 
all these things will help wonderfully to keep 
the mind of the children busy. If all these 
diversions are properly chosen, they will not dis- 
tract attention from the main subject, but rather 
keep the mind continually riveted on it, now in 
one, then in another way. Concert recitation 
or class recitation in common must not be used 
too often, and only in the lower grades. It 
will enliven the lesson, keep off shyness, and 
guard against weariness. It is well to indicate 
the necessary pauses by a slight movement of 
the hand. The children must not be allowed 
to scream. 



Christian Doctrine 211 

Finally, " Another way of gaining the atten- 
tion of children, very important but too often 
forgotten, is to work upon their passion, to set 
them in motion" (Dpi. p. 150); in other words, 
to arouse the feelings of the children corre- 
sponding to the subject of the lesson, — love of 
God and hatred of His enemies ; love of virtue 
and hatred of sin ; gratitude for benefits re- 
ceived and contrition for offences committed, 
etc. Call forth the sympathy of the children 
for the persons of whom you speak to them, — 
feelings of admiration for good actions, abhor- 
rence of evil deeds, and so on. 

On this question of "attraction" see also 
Furniss, pp. 16 ff. 

F. Ecclesiastical Spirit 

Catholic religious instruction must be given 
in the spirit of our divine Lord and His holy 
Church, and ought to fill the hearers with the 
same spirit. 

1. In the general method of teaching Chris- 
tian Doctrine, the Catechist must not venture 
out into new paths and pedagogical experi- 
ments, as he might sometimes be led to do by 
the flaring light of modern educational theories. 
He must be shy of innovations, and not try to 
originate new catechetical methods. But, like 



212 Christian Doctrine 

his great examples of modern times, St. Francis 
de Sales, Fenelon, Canisius, Dupanloup, he will 
carry out the method and universal practice of 
the Church. Where it has been turned away, 
there he himself must " return to the method 
of the primitive days, namely, to an apostolic 
tenderness, devotion, and, allow me to say, 
common sense as well as zeal" (Dpi. p. 160). 
Just as Leo XIII. found it necessary to warn 
against certain modern ways and theories in 
preaching the Word of God to man, so it is not 
altogether inopportune to warn very strongly 
against theories which tend to modernize 
methods in teaching the Word of God to the 
young, i.e., in Christian Doctrine. 

This same traditional character, and hence 
conservative spirit, must guide the Catechist in 
explaining the Catechism and Bible History. 
There must be absolutely no place in Christian 
Doctrine for so-called liberal, modernizing, 
minimizing, and criticising opinions and views. 
It would be a crime against the trusting sim- 
plicity of faith in the Catholic child. Nothing 
but the pure and undefiled food of Catholic 
truth as taught by the Church and by her 
schools of theologians is to be laid before the 
children. If in the higher classes matters still 
open for discussion are to be mentioned, even 
there only the more common and safer doc- 



Christian Doctrine 213 

trines, those more in harmony with the tradi- 
tional view of the matter, ought to be mentioned; 
not simply some pet theory of the Catechist, or 
the singular view of one or a few favorite 
authors of his. For the same reason, none other 
but correct text-books, approved by ecclesiastical 
authority, may be used in Christian Doctrine. 

2. The Catechist must also preserve the 
ecclesiastical spirit and tone in Christian Doc- 
trine by using the " ecclesiastical language " as 
far as the mental capacity of the children or of 
the class allows. Of this subject Dupanloup 
says : " The Catechist has to teach his children 
the whole of an unknown, difficult, and mysteri- 
ous language, the language of the Church. This 
language, which speaks of all the mysteries, all 
the most august truths, both dogmatic and 
moral, is all contained in this little book which 
is called the Catechism. To teach the Cate- 
chism is therefore to teach the language of the 
Church ; it is to teach the children readily to 
understand and to speak this sublime, unique, 
and immortal language. . . . The principal 
work of the Catechist, therefore, is to explain 
the meaning of every word of the Catechism, 
and never to let one pass without being certain 
that the children quite understand it. In this 
respect, the most skilful Catechists deceive 
themselves ; they conclude too easily that the 



214 Christian Doctrine 

children understand the meaning of the words. 
. . . My long experience has convinced me 
that the children both in town and country do 
not of themselves thoroughly understand the 
precise meaning of any expression in the Cate- 
chism " (p. 138). 

It is true that in the lower grades and in the 
small or introductory Catechism, things are as 
much as possible to be put in " plain English," 
" good Anglo-Saxon." But it would be a very 
serious mistake not to acquaint the children in 
the higher classes with the peculiar terms, 
phrases, modes of expression, etc., generally 
used in Catholic books of instruction and de- 
votion, in sermons and religious exercises, in 
larger Catechisms and popular handbooks of 
religion, in the lives of the Saints, in the gen- 
eral laws or regulations of Church discipline, 
and so on. Religion always and everywhere 
has its own language, as every science and 
every art and every profession in life has. So 
also has the Catholic Church, and every loving 
and loyal child of hers ought to know and 
understand, as far as needed, the language of 
its spiritual mother. If children do not become 
acquainted with this peculiar ecclesiastical 
language as they advance in the study of Chris- 
tian Doctrine, many of the most beautiful and 
ennobling things in Catholic sermons and 



Christian Doctrine 215 

books will be forever hidden from them. They 
will not even be able to pray intelligently with 
the Church at the public functions or devotions. 
Hence the necessity of explaining to the chil- 
dren, not merely the figurative, symbolic mean- 
ing of the prayers and hymns of the Church, 
but first of all their literal meanings. Many 
of the terms and phrases can be explained to the 
children from etymology, history, customs and 
practices of olden times, local circumstances, etc. 

In all this, however, let the Catechist follow the 
principle : first, explain the thing itself in good, 
plain, and clear English, and only then explain 
the term or phrase. (See Schuech, pp. 282 f.) 

3. The Catechist should also strive, by the 
manner of stating and proving the various doc- 
trines during the years of Christian Doctrine, 
gradually to make the children feel and realize 
that they believe everything on the authority 
of the Church. They ought to be accustomed 
to the thought that they accept even the word of 
God in Holy Writ because the Church assures 
them it is God's word and gives them the true 
understanding of it. This habitual submis- 
sion to the Church's masdsterium, or teaching 
authority, is the only true spirit of Catholic 
faith, and must be planted and fostered in the 
child's heart from the very start. The sooner 
and the stronger a child learns to feel, though 



216 Christian Doctrine 

it may not yet understand, that holy and 
blessed security of faith based on the infallible 
promises made by Christ to His Church, the 
sooner and more strongly will the habitual vir- 
tue of faith, poured into the soul at baptism, 
break out into an uninterrupted exercise of 
Catholic faith, and become for the grown-up 
person a most powerful guard against all the 
attacks upon his religion. This trust and con- 
fidence in the infallible authority of the Church 
must be deeply impressed upon the children, 
not so much by explaining once for all the 
ninth article of the Creed and its teaching 
about the Church, but more by the spirit 
imparted by the Catechist to his lessons, his 
words and manners, all through the course of 
Christian Doctrine. 

4. With this spirit of Catholic faith, the 
spirit of Catholic life and sentiment, love and 
affection for God's holy Church must also be 
planted in the hearts of the children. This 
can be done very effectively if the Catechist 
will always connect the truths or rules of the 
Catechism with the history, liturgy, feasts, and 
hymns of the Church. (See Ch. 11. pp. 58 ff.) In 
these the mission, the life and works of the 
Church, her saints and her prayers, her blessings 
to mankind, are all brought before the pupils, 
who will be naturally and powerfully attracted 



Christian Doctrine 217 

to the Church and pride themselves on being 
her children. 

This will also help the Catechist to implant 
in the children the spirit of religious rever- 
ence, reverence not only for God and things 
divine, but also for holy Church and holy things. 
" What more holy than the doctrines, sacra- 
ments, ceremonies, and pious practices of the 
Church ? The Council of Trent has with good 
reason declared that holy things should be 
treated with reverence. ... If there was any 
period in the history of the Church in which it 
was more necessary to insist upon this rever- 
ence than another, it is certainly the present. 
Attribute it to what cause you will, . . . the 
fact stares us boldly in the face and can not for 
a moment be called in question, that there is 
in many of our children and youth a most 
lamentable want of reverence for holy things. 
. . . It is the reverence, in word and action, 
of the teacher that must act immediately upon 
the children, giving this reverential tone to 
their language and conduct " (Lbg. pp. 76 ff. ; 
see also " Manual," p. xiv.). 

Art. 2. — Forms of Instruction 

Form in teaching means the external man- 
ner of conveying knowledge to another. Three 
principal forms may be mentioned for our pur- 



218 Ckristia7i Doctrine 

pose: the lecture form or discourse, where the 
teacher alone speaks and explains the subject 
in coherent discourse while the pupils listen ; 
the question form or dialogue, where the 
teacher asks questions to be immediately an- 
swered by the pupils, hence both speaking in 
turn; the object form, where the teacher ex- 
hibits to the eyes of the children the matter to 
be learned. When teaching children, no one 
of these forms may be used exclusively, but 
now one, then another, just as the Catechist 
perceives that at the time being this or another 
will serve his purpose best. As a rule, the 
lecture and question forms should go together. 
Basedow, the rationalist, quite consistently 
would have only the question method for relig- 
ious instruction. Pestalozzi answered him by 
comparing such a teacher to a bird of prey 
trying to get eggs from a nest in which none 
had yet been laid. (See Sch. pp. 284 ff.) 

A. The Lecture Form 

1. In Christian Doctrine the lecture form 
must prevail above any other. It has the fol- 
lowing advantages : — 

(a) It is the form most suited to the teaching 
of faith. St. Paul says, " Faith cometh by hear- 
ing, and hearing by the word of Christ" (Rom. 



Christian Doctrine 219 

x. 1 7). The living word of the Catechist is the 
principal thing in religious instruction, not ques- 
tioning, nor reading, nor memorizing. Du- 
panloup, having spoken of the importance of 
questioning the children, warns the Catechist: 
" Not that he must let the instruction consist en- 
tirely of questions and answers ; the instruction 
[discourse] is the solemn teaching of religion, 
and it would not come thus [i.e., by questions] 
with -sufficient authority. No, the speaking and 
teaching must come first, ' tamquam potestatem 
habens! and then the questioning of the chil- 
dren. This was Our Lord's own way " (Dpi. 

P- 151)- 

(b) The Catholic religion comprises, for the 

most part, historical facts and such revealed 
truths as can not be discovered by means of 
questions, but which must be first told. 

(c) In religious instruction the great point 
is forcibly to influence the feelings and the will. 
This, again, is done only by means of the lec- 
turing method. 

(d) Moreover, the Catechist has little time, 
only a few hours, at his disposal. Therefore 
he must not go out of his way for the purpose 
of eliciting the truth by many questions ; but 
rather state at once what the child can find 
out only by roundabout ways. 

The lecturing form will be used most exten- 



220 Christian Doctrine 

sively in the lower classes, where Bible History 
is taught by oral instruction. Moreover, these 
children are not sufficiently developed in mind 
for the question form of the heuristic kind. 

2. A good discourse must be (a) dignified, 
(6) clear, (c) slow, (d) graphic and lively. 

(a) Dignified, that is to say, all vulgar expres- 
sions, childish talk, dialect and slang, faults 
against grammar, must be avoided. Still, it may 
be necessary now and then to use a dialect or 
a slang expression where the children do not 
understand the correct term. But once they 
are told this, dialect and slang must no longer 
be allowed. For this reason the children's 
Christian names must not be disfigured when 
called out. However, the Catechist may allow 
himself now and then a good-natured joke, or 
may introduce into his discourse a cheerful 
story ; he even ought to do this when he sees 
the children are being tired by the serious dis- 
course. Hence, St. Augustine says : " It not 
seldom happens that the listener who was 
attentive in the beginning gradually grows 
tired. As soon as we notice this, we must 
refresh his mind, either by bringing forward 
something seasoned with a suitable hilarity, or 
what calls forth wonder, astonishment, or even 
grief and lamentation " (" On Catechising," ch. 
13, n. 19). But the smaller the children, the less 



Christian Doctrine 221 

are they susceptible of such things, because 
they have not sufficient sense to see a joke. 

(b) The discourse must be clear, i.e., the 
Catechist must speak in short sentences and 
use expressions which are easily understood, 
as Our Lord did. Should he do otherwise, he 
would resemble a mother trying to nourish her 
child with hard and indigestible food. How- 
ever, the Catechist will not be able to avoid 
those foreign words which are peculiar to the 
language of the Church, such as Messias, 
Sabbath, and the like. 

(c) Slow, i.e., he must pronounce every word 
and every syllable distinctly, and not hurry. 
Even grown-up people, to say nothing of chil- 
dren, are incapable of following quick speech. 

(d) Graphic, expressive, and lively. What 
the Catechist says, and still more what he 
thinks and feels, should be expressed in the 
tone of his voice, in his gestures and bearing. 
Instead of abstract terms, let him rather use 
concrete examples (for instance, instead of 
" Humility is ... " let him say " A humble 
person is . . . "), and instead of indirect let 
him use direct speech. The young Catechist, 
therefore, should read good Catechism lessons 
(e.g., by Dr. J as. Schmitt, Dr. Powers, Perry, 
Kinkead), and now and then listen to experi- 
enced Catechists in the school. 



222 Christian Doctrine 

3. Everything communicated in lecture form 
must each time be tested by questioning, in 
order: (a) to keep up the attention, especially 
with little children. (5) To see whether the 
children have understood what has been said. 
He who puts no questions after his discourse 
is like a man pouring water into a vessel with- 
out making sure whether it leaks or not. To 
lecture first, then tell the children to memorize 
it, and later on examine them, is certainly very 
convenient, but not conscientious. Question- 
ing, on the contrary, is difficult ; but it greatly 
helps the understanding, (c) To recapitulate 
at once, and impress on the mind what has 
been said. By questioning during the dis- 
course the Catechist acts as one striking a 
nail repeatedly in order to make it hold. If 
teaching by discourse may be likened to bring- 
ing food to the stomach, questioning is like 
digestion. 

Questioning must not, however, follow upon 
every word or sentence, otherwise the answers 
of the children become a thoughtless repetition 
of words. Furthermore, there must be a re- 
capitulation by means of questions, (a) at the 
end of the lesson, in order to summarize the 
material gone over, and to gather up and con- 
nect its parts; (6) at the beginning of the 
lesson, examining about the matter spoken of 



Christian Doctrine 223 

in the last lesson. To omit this repetition 
makes the children careless about learning. 
This examination of the preceding lesson should 
not be made at the end of the present lesson, 
otherwise many children will not pay attention 
to the lesson, but think of the dreaded exami- 
nation, or steal a glance at the text-book to pre- 
pare for the test. (See Lbg. pp. 54 ff.) 

B. The Question Form 

Questions are principally of two kinds : 
teaching questions, by which the children are led 
step by step to discover the truth, doctrine, or 
fact by their own thinking (heuristic questions) ; 
testing questions, drawing out from the chil- 
dren the matter communicated to them, whether 
orally or through the text-book. These exam- 
ining questions will show whether the children 
learned and understood the subject explained 
by the lecture or discourse. 

Questioning on the text of the Catechism 
and Bible History, or on the subject previously 
explained, is absolutely necessary. Dupanloup 
calls it a principal exercise, which " can be very 
dull for the Catechist and wearisome to the 
children if it is conducted in a dry and monot- 
onous manner. But it can be very interesting 
and even amusing, if there are children who 



224 Christian Doctrine 

repeat well and a Catechist who knows how to 
question. But this is very rare" (p. 135). 

In questioning, the more important rules are 
as follows : — 

1. The Catechist must address the question to 
all the children together and only after the ques- 
tion call upon some one child. If the Catechist 
first called on a child and then questioned him, 
the other children would pay no more atten- 
tion, knowing it was not their turn. This 
would greatly weaken discipline. 

2. After the question he may sometimes, 
except in the case of quite easy questions, let 
the children indicate their ability to answer 
by raising their hand. But he must not 
allow them to call out, " Please, sir," or " I 
know." Those who do must be punished by 
not being called upon. This will suffice to 
break them of that bad habit. To punish them 
more severely would be unwise, as the fault 
indicates, after all, a praiseworthy ambition. 

3. That interrogative which points out the 
object in question must be specially emphasized, 
and ought to be at the head of the question. 
Ask, " What did God create on the first day ? " 
not, " On the first day, what did God create ? " 
With questions that can be answered by " yes " 
or " no," the verb must be at the head of the 
sentence. Ask, " Is your soul immortal ? " 



Christian Doctrine 225 

not, " Your soul, is it immortal ? " Easy ques- 
tions which require no mental effort are for 
very little or backward children. In asking 
such questions it is advisable, after the answer, 
to ask for the reason or an explanation of it. 

4. The Catechist must not allow the children 
to answer in curtailed sentences, or to answer 
without being asked, or to prompt others. 
When the Catechist asks, " Who made the 
world ? " the answer must be, " God made the 
world." The single word " God " must not be 
allowed, otherwise the children never learn to 
answer properly. 

5. When a child gives a wrong answer, the 
Catechist must not interrupt nor scold him, 
but let him finish speaking, and then skilfully 
try to utilize the wrong answer in leading up 
to the right one. By this gentle method he 
will gain the confidence of the children. But 
if the question has been faulty, he must repeat 
it in a correct form. In questioning, the Cate- 
chist must resemble a skilful general, who does 
not immediately lose his composure when he 
sees his plan thwarted by the enemy, but 
takes up at once a new position in order to 
attain his end in another way. So must the 
Catechist skilfully make use of wrong answers 
in order to reach by another road the end he 
had in view when asking the question, For 



2 26 Christian Doctrine 

instance, should a child answer the question, 
" What did Judas receive for his betrayal ? " 
by saying, " Thirty dollars," the Catechist can 
straightway say, " Yes, he received silver coins 
similar to our dollars. But they were not dol- 
lars. We say, he received thirty pieces of sil- 
ver." After getting the correct answer, it is 
well to have it repeated by the child who gave 
the wrong one. 

6. Every question which is not simple and 
definite is bad. The question must be simple, 
i.e., different things must not be asked in one 
question. Thus it is bad to ask, " When and 
why do we keep the feast of Christmas ? " 
There ought to be two questions. The ques- 
tion must be definite, i.e., it must admit of only 
one correct answer. The question, " What has 
man got?" is bad, because the answer here may 
be, " Man has a soul, a body, feet, eyes, clothes, 
etc." (On the question form see Dpi. I.e. ; Lbg. 
pp. 1 33 ff . ; Furniss pp. 62 ff., 184 ff.) 

C. The Object Form 

Object-lessons are so much spoken of nowa- 
days in educational writings and teachers' in- 
stitutes, that there is danger of their becoming 
a mere fad. Yet the principle implied is as 
sound as any in pedagogy and as old as the 



Christian Doctrine 227 

human family. It is the very earliest and most- 
natural, at the same time the most easy, form of 
child-teaching, that of presenting the object 
thus far unknown to the immediate view of the 
child ; that of making his mind see the thing 
by the help of his bodily sight, the most per- 
fect organ of sense-perception. Such a power- 
ful and easy means may not be neglected in 
imparting Christian instruction. Hence we 
find that the Church has made use of this form 
of instructing the faithful from most ancient 
times. In fact, before the art of printing had 
been invented, the Church taught her faithful 
children by means of all kinds of external, objec- 
tive representations, placing before their very 
eyes the principal facts, doctrines, and rules 
of the Christian religion. (See below, Ch. vi. 
p. 504.) The Catechist, therefore, should look for 
every opportunity where this form of instruc- 
tion can be appropriately used. It is true, as 
Schuech remarks (p. 242), there are compara- 
tively few objects in Christian Doctrine which 
can be shown in themselves, in their own proper 
being, to the children. But in very many cases 
it can be done mediately through sufficient 
representation, pictorial and rhetorical (vivid 
description, see Lbg. p. 60), by so-called word- 
painting, or by striking comparisons from 
nature. 



228 Christian Doctrine 

i. The doctrines of the Catechism, dog- 
matic and moral, may often be made more 
easily intelligible to the children by the help of 
an appropriate picture, as is done in the so-called 
pictorial Catechism, or Catechism illustrated. 
To a certain extent object-lessons may be given 
on the Sacraments by showing the children 
how they are administered and explaining their 
different ceremonies and prayers ; by taking 
the class to the baptismal font in the church, 
to the confessional, the communion rail, and 
altar, where the sacrifice of the Mass can also 
be illustrated by showing and explaining the 
use and meaning of the sacred vestments, ves- 
sels, and other holy things. The symbolism 
of the church edifice also supplies ample ma- 
terial for an object-lesson in Catholic Doctrine. 

2. This object form can be most success- 
fully used when explaining the Liturgy of the 
Church, sacred or religious external functions 
and practices, certain actions (miraculous or 
otherwise important) related in Bible History. 
When telling the children of the common re- 
ligious observances among Catholics, like the 
sign of the Cross, folding the hands at prayer, 
striking the breast at the Confiteor or the 
Communion, the genuflection, the way of going 
to confession, to holy communion, and so on, 
the Catechist should show at once in his 



Christian Doctrine 229 

own person how it is to be done. The whole 
public worship of the Church can be explained 
to the children in this objective method. It 
will add clearness, variety, interest, and pleas- 
ure to the Christian Doctrine class. 

3. How comparisons with external well- 
known things can be made into a sort of 
object-lesson, see in Schuech, pp. 244 ff. 

Art. 3. — Stages of the Instruction 

Bodily food must first be suitably pre- 
pared, otherwise it remains undigested and 
brings on illness. The grains of wheat, for 
instance, which grow in the field can not be 
eaten as they are, but must first be ground, 
made into dough, and then baked. So it is 
with other foods. The same holds orood for 
the bread of the soul. This also must be skil- 
fully prepared. This preparation of the re- 
ligious material which the children are to take 
in we call the stages of the instruction. Just 
as bread is differently prepared from meat, and 
differently again from coffee, so the steps in 
teaching Bible History are different from those 
in Catechism. These gradual stages must be 
regulated according to the intrinsic nature of 
the matter to be taught. And just as food 
well prepared nourishes and strengthens ten 



230 Christian Doctrine 

times more than what is ill prepared, so more 
is attained in one lesson properly arranged and 
developed than in many lessons poorly done. 
Hence a skilful teacher, under certain circum- 
stances, can accomplish more in a week with 
only two lessons than an indifferent teacher 
can in the same time with an hour a day. The 
quality of the religious instruction can always 
compensate for what is lacking in quantity. 

A. Bible History 

Catholic writers are not agreed as to the 
number and order of the various stages or 
parts of Bible History lessons. We shall 
adopt the following five, and treat of them in 
the order to be kept in the lesson : — 

1. Notice of the Subject. The biblical fact 
or event which is to be the subject of the pres- 
ent lesson must be shortly and clearly an- 
nounced in a complete sentence. In doing 
so, concrete terms rather than abstract ones, 
verbs rather than nouns, ought to be used. 
Thus the Catechist will say, " Children, I 
am going to tell you how Our Lord raised 
Lazarus " (not, " I am going to tell you of the 
raising of Lazarus"). The introduction is of 
great importance. It would be almost unnat- 
ural for a child to trouble itself without know- 



Christian Doctrine 231 

ing about what. By means of this introduction 
his attention is drawn off from other things 
and directed toward the subject of the lesson. 
2. The Narration. The story will now be 
told in this way : — 

(a) In order that the children may get a view 
of the whole, the entire story must be told, and 
not merely some parts of it. To do the latter 
at this stage of the lesson is like showing vari- 
ous parts of a picture without showing the 
whole. 

(b) It must be freely told, without looking 
into the book or reading from it. Using the 
book is a sign of bad preparation, and weakens 
discipline. By keeping his eye on the children 
the Catechist compels them to attend, since the 
eye is a means of keeping up discipline. 

(c) It must be continuous, i.e., the narration 
must not be interrupted by questions, other- 
wise the thread of the story would be broken 
and the narration lose in strength. 

(d) It must be faithful and pay as much 
regard as possible to the wording of the book. 
For two reasons : first, not to offend against 
the true facts ; second, not to confuse the chil- 
dren, who will later read the story in the book. 
Experience also shows that children are most 
attentive when a story is told in the words of 
the Bible. They are the very words of the 



232 Christian Doctrine 

Holy Ghost and a special power dwells in them. 
This, however, does not mean that the Cate- 
chist must slavishly keep to the words of the 
book. It is even advisable to abbreviate in some 
places. 

(e) It must be vivid, i.e., the Catechist must 
chain the children's imagination by a spirited 
recital, by corresponding gestures, by the modu- 
lation of his voice, by pausing, by using direct 
instead of indirect speech, and by speaking in a 
truly narrative form, that is, the " historic 
present." Such a narration pleases the children 
and has a great influence on them, because they 
are by nature bright and gay, and long for every- 
thing lively. What is to live in the children's 
mind must first be living in the teacher. The 
most beautiful story told without vividness and 
freshness is like a beautiful drawing-room in 
the winter with no fire. Yet, in all this the 
Catechist must beware of exaggeration ; he may 
not play the actor; religious instruction must 
always be dignified. 

(_/*) It must be slowly told, so that the chil- 
dren, with their weak capacity, can follow the 
thoughts. We know from experience how 
difficult it is even for grown-up persons to 
follow a hurried discourse. 

(g) It must be distinct, i.e., the Catechist 
must speak loud enough to be heard by all the 



Christian Doctrine 233 

children, and pronounce every word and syllable 
distinctly, without slurring over any. Speech 
is the clothing of our thoughts. However, 
the Catechist must not raise his voice unduly, 
otherwise the children become noisy and begin 
to talk amongst themselves, knowing that their 
voices will not be heard. By observing the 
children one can tell whether the Catechist 
relates well ; during a good recital they do 
not stir. 

3. Now follows the repetition and explanation 
of the story by the Catechist and the children. 

(a) It is told over again, but only one part 
after the other. When the children hear a 
beautiful story, the same thing happens as with 
us when we visit a picture gallery for the first 
time. Although we have been delighted by 
the sight of the pictures, we are not able to give 
a detailed account. Only repeated observation 
renders us capable of doing so. In like manner, 
when children have to repeat a story, they must 
hear it twice. He who objects that repeating 
the same story wearies the children does not 
understand their nature. In this second recital 
care must be taken to use the same words as 
before, otherwise the children get confused, and 
the Catechist lays himself open to be corrected 
by them. 

(b) Having told one part of the story, he lets 



234 Christian Doctrine 

a pupil repeat it. If there are quick children 
in the class, they will be able with a little help 
from the Catechist to relate the story. But in 
classes where most of the children are less gifted, 
the Catechist must question them on every 
point, and, if need be, tell the points a third or 
a fourth time. This repetition with the chil- 
dren will clearly show where a word or fact is 
not understood, and where explanation is 
needed. Explanation must be coupled with 
the repetition. Often it is only words that 
need to be explained. Words unknown to the 
children (such as spy, interpreter, scribe, cen- 
turion, Levite, Orient, talent, etc.) will be simply 
replaced by other words with which the chil- 
dren are familiar. Now and then things will 
need explanation. For instance, when one has 
been speaking of the grave of Lazarus, or of 
Our Lord, it will be necessary to say that the 
graves of the Jews were quite different from 
ours. Of course, all explanations must be 
short, for Christian Doctrine must not be 
turned into a lesson on etymology and archae- 
ology. In exceptional cases the explanation 
must precede the recital ; that is, when it is 
necessary to understand the story in question. 
For instance, before relating the story of the 
good Samaritan, the children might be told 
how and why the Jews hated the Samaritans. 



Christian Doctrine 235 

As a rule, explanations should not be given 
before or during the first recital, because the 
impression of the story would be lost, and the 
attention of the children turned to secondary 
matters. But when the children have heard 
the story once and are familiar with the whole 
substance of it, they will be able to give their 
full attention to the explanation, which has 
therefore its place in the repetition. 

(c) After the several parts and the whole 
story have been repeated to the pupils, the 
Catechist ought to show a picture representing 
the story. A pupil points out with a small 
stick and explains what is to be seen in the 
picture. The Catechist helps with questions, 
but in a way to summarize the whole story. 
Geographic explanations must not be entirely 
neglected. 

4. The Exposition or Commentary. Every 
Bible story tells not only of some fact, but is 
at the same time a living sermon, as it puts 
before our eyes certain truths of religion in 
regard to both faith and morals. Bible His- 
tory also contains the germs of most of the 
worship, ceremonies, and institutions in the 
Church. It is the duty of the Catechist to 
bring these truths of religion and the ritual 
and social analogies prominently before the 
children, to impress them deeply on their 



236 Christian Doctrine 

memory. In this way a solid foundation will 
be laid for the Catechism lessons. By this com- 
mentary the Catechist must also bring out the 
typical (typological) character of persons, saints, 
and institutions in the Old Testament and 
show their fulfilment in their antitypes in 
the New Law. The meaning of the parables 
and the symbolical character of the miracles of 
Our Lord must be explained. If the Catechist 
will bear in mind what Catholic theologians 
teach concerning the manifold sense of Holy 
Scripture (literal, allegorical, tropological or 
moral, and anagogical), he will perhaps realize 
that to teach Bible History is more than only 
to make the children understand the dry facts, 
and that the great and principal work of this 
class is the commentary. Herein it is impor- 
tant to remember that this commentary must 
possess three qualities : it must be theologi- 
cally correct, of a properly catechetical nature 
(not a learned essay), and adapted to the mental 
capacity of the class. 

As regards the mode of commenting on the 
Bible narrative observe the following points : — 

(a) Doctrinal truths should be brought out 
by the help of questions. The children may 
be asked : " What pleases you in this person ? " 
" What displeases you in that one ? " " What 
ought he to have done? " and the like. Again, 



Christian Doctrine 237 

" What does this story teach you of God, His 
goodness, wisdom, justice, providence ; what of 
Jesus Christ, of the angels, of the Apostles, of 
the Church ? " etc. Let them also state the 
reason of their answer. The children are 
thus compelled to think and to work with the 
teacher instead of remaining mere passive and 
inattentive listeners. Moreover, their judgment 
is sharpened and their interest awakened in 
the subject. 

(b) The religious truths thus brought into 
relief must be clothed in a set form of words 
and phrases borrowed as far as possible from 
the Catechism, which is truly " the casket 
containing in clearly stamped coins the ster- 
ling metal discovered by master and pupils in 
Christian Doctrine " (Kellner). 

(c) These phrases, sentences, and maxims of 
the Catechism drawn from the Bible story (like- 
wise short sayings of Our Lord or other bibli- 
cal persons) will be simultaneously repeated by 
all the children (concert-recitation). 

Examples. — From the history of the Magi 
or Three Kings, the following can be drawn : 
The Magi adore Jesus. (The Child of Mary 
is the Son of God. Adoration. Morning and 
Evening Prayer.) Herod was false (lying 
and hypocrisy) and wanted to kill the Child. 
(Fifth Commandment. Feast of the Epiphany. 



238 Christian Doctrine 

Visit to the Crib.) The angel warns the 
Magi and St. Joseph (Gods providence, 
omniscience, angels the messengers of God). 

From the Parable of the Good Samaritan: 
Love of our neighbor and of our enemies; 
Works of Mercy, Fifth Commandment, Ex- 
treme Unction. 

From the History of David and Goliath: 
Divine Providence. Our works must begin 
with God. Even the strongest is powerless 
without God's help. David, a type of Our 
Lord, who saved us from Satan, our wicked 
and powerful enemy. 

5. Practical Application. Every Bible story 
is written either for our encouragement or 
our warning, and therefore conveys some 
fundamental religious or moral idea. Now, it 
is the duty of the Catechist to apply these 
fundamental thoughts to the practical life of 
the children. He may close the lesson some- 
what in this way, " From this story you ought 
to learn the following truth for your own 
Christian conduct," etc. The application must 
have the following qualities : — 

(a) It must be directed to one point, to only 
one practical lesson. He who proposes to him- 
self too much generally accomplishes nothing. 
It fares with him as with a man who tries to roll 
several large stones up-hill at the same time. 



Christian Doctrine 239 

(6) It must follow naturally from the narra- 
tive, and must not, as the saying is, be dragged 
in by the head and shoulders. 

(c) It must be particular. Mere general and 
indefinite phrases, such as, " Children, you must 
be good, pious, virtuous," are of no value. The 
children are as wise afterward as before. 

(d) It must be practical, i.e., suited to the 
special inclinations, good and evil, the usual 
faults, and the external condition of the children. 

(e) It must be short, and may not be turned 
into a sermon, otherwise the children do not 
catch the special point drawn from the story, 
to be practised by them. Moreover, much 
talk by the Catechist argues a poor preparation. 

(/) Whenever possible, the practical lesson 
ought to be carried out immediately, according 
to the saying, " Strike the iron while it is hot." 
Thus the story of the prodigal son affords an 
example of contrition. Hence, at the close of 
the lesson, the children are not to be merely 
admonished to make frequently acts of contri- 
tion, but they should do so at once together 
with the Catechist. 

The raising of Lazarus ought to strengthen 
in us the hope of our own resurrection. The 
children stand up, hands joined, and, looking 
up at the crucifix, say, "We believe, O Lord 
Jesus, that after our death Thou wilt raise us 



240 Christian Doctrine 

also to life again." In like manner we may 
proceed where the practical applications lead 
to an act of faith, hope, charity, or some resolu- 
tion of self-denial, charitable work, etc. 

(g) The application may be expressed with 
great advantage in a brief and pithy saying. 
For example, " With God begin, and thou shalt 
win." " Pride comes before the fall." " He 
always wins who sides with God." Experience 
shows that pithy sayings, especially in rhyme, 
remain firmly in the memory long after school 
life is completed. 

One may also express the application in some 
well-known passage of the Bible, or in a verse 
of some hymn in use, or in the form of an 
extempore prayer. This prayer and the sing- 
ing of a hymn, as a rule, exert a powerful influ- 
ence on children's minds. 

(h) The application need not always come at 
the end of the hour. It may be put in sooner, 
when the children are seen to be struck or 
moved by what is said or related. 

See on this whole subject (A) the excellent 
remarks of Father Glancey in his preface to 
Knecht's " Commentary." 

B. Catechism 

The Catechism lesson, properly so called, 
begins only in the third school year. It em- 



Christian Doctrine 241 

braces (1) the notice of the subject, (2) the 
development and definition of terms, (3) the 
explanation of the subject, (4) the argument 
or statement of reasons, (5) the practical 
application. 

The younger the children are, the shorter 
will be the explanation and the argument. The 
above order need not always be slavishly kept. 
It is sometimes advisable to give the proofs 
before explaining the matter; the application, 
also, can be made sooner, when one sees the 
children deeply moved, and may thus hope for 
better results. 

1. Notice of the Subject. The Catechist 
ought to proceed as the priest does in the pul- 
pit. Before the sermon the text is given, which 
briefly suggests the subject. In like manner, 
let the Catechist at the very beginning announce 
in a short sentence the subject of the present 
lesson. 

2. The Development of the Subject and its 
Definition. (See Schuech, pp. 239 ff.) The 
priest in the pulpit usually reads, before the 
sermon, suitable passages from Holy Scripture, 
viz., the Epistle and the Gospel. This is gen- 
erally his starting-point. The Catechist ought 
to do likewise. 

(a) Let him choose a suitable Bible story 
for a starting-point, i.e., a story from which the 



242 Christian Doctrine 

doctrinal subject in question can easily be 
drawn out. Thus, in treating of Baptism, he 
may begin with the Baptism of Our Lord ; of 
Confirmation, with Pentecost ; of the Eucharist, 
with the Last Supper; and so on. The Bible 
story in question must be told, not in a mere 
superficial manner, but in detail, so that the 
children may clearly see how the correspond- 
ing doctrine of the Catechism results from it. 
Although the children may have heard the 
story before, still, the Catechist ought to relate 
it, or, by way of exception, have it read from the 
book. It is not advisable to let the children 
relate it to him, as they generally make mis- 
takes which must be corrected, all resulting in 
confusion and loss of time. If no suitable 
Bible story can be found to start with, one may 
choose some similitude or example from nature 
and everyday life, or better still, from the lives of 
the saints, or from history, sacred and profane. 

Thus sanctifying grace may be very beauti- 
fully explained by comparing it with the iron 
glowing in the fire ; or spiritual communion 
by referring to the mental state of a man con- 
demned to die of starvation. 

As a rule, one Bible story, one example, etc., 
is sufficient. Sometimes, however, it will be 
useful or necessary to bring in several exam- 
ples, especially when the subject is difficult to 



Christian Doctrine 243 

understand, or if it contains many and adverse 
elements. Thus the idea " Contrition " will be 
perfectly understood only when it is explained 
by different examples, as the prodigal son, St. 
Peter, David, Mary Magdalen. The long defi- 
nition of the idea " Baptism " requires several 
Bible stories, — the Baptism of Our Lord, the 
passage of the Israelites through the Jordan, 
the healing of Naaman the Syrian. 

Of course the story told or read should be 
forthwith repeated by the children. It is a 
grave psychological blunder to begin the Cate- 
chism lesson by reading the Catechism text. 
In doing so, one reverses the order laid down 
by God for the acquisition of knowledge. By 
such a method the children will only get empty 
words, but never grasp the idea. Their relig- 
ious knowledge will be nothing more than a 
parrot-like repetition of sentences which they 
do not understand. 

The reason why the Catechist must start with 
a story is because : (1) In this way the truths of 
faith are easier grasped by the feeble under- 
standing of the young ; (2) this manner cor- 
responds with the nature of our religion, which 
is revealed, and hence rests on historical facts ; 
(3) the laws of the mind require that we pro- 
ceed from perception to concept, from concrete 
to abstract words or dogmas. 



244 Christian Doctrine 

(6) The story told must now be used in the 
following way : The characteristic notes, marks, 
qualities, elements, of the subject or idea are 
brought out clearly and definitely, then written 
on the blackboard, joined together, and there 
preceded or followed by the name or the idea 
of the whole. The Catechist will forthwith 
give the characteristics again and ask for the 
name of the whole, or he may give the name of 
the subject and ask for the characteristics. 

In regard to definition the following remarks 
may be useful. The child sees a sparrow, a 
swallow, a pigeon, and so on, and notices that 
all these things have certain characteristics 
(they fry in the air, they have wings, feathers, 
a beak, etc.) in common. In this way the child 
arrives at the idea "bird." The enumeration 
of the essential characteristics of an idea is 
called "definition." A good definition must 
be: (i) exact, i.e., no essential characteristics may 
be omitted (or it is too wide), and no other may 
be added (or it is too narrow). It must be co- 
extensive with the thing defined. (2) It must 
be brief and to the point, i.e., it must not con- 
tain any superfluous words. Hence such a 
definition as the following is bad : " Angels are 
pure spirits with free will and understanding, but 
without body." " Pure " is superfluous, as it is 
contained in " without body." For this reason 



Christian Doctrine 245 

the human soul is not a pure spirit. (3) The 
definition must be clear, i.e., it must not con- 
tain any expressions difficult to understand. 
Its terms must be clearer than the subject 
defined. Some ideas comprise others, which 
again contain others. The first are called 
generic ideas, the latter specific. For instance 
" virtue " is the " generic " because it comprises 
the " specific ideas " of theological virtues, 
which again contain the ideas of faith, hope, 
and charity. 

Example of a Definition. — The idea " Holy 
Eucharist " or " Blessed Sacrament " might be 
developed in the following way: The history 
of the Last Supper is told. Then the question 
is asked, " What did Our Lord take into His 
hands ? " (Answer, " bread." Write this on 
the blackboard to your right.) " What words 
did He speak at the same time ? " (" Take ye 
and eat, for this is My body.") " What had Our 
Lord in His hands then?" ("His body." 
Write " body of Christ " at a little distance to 
the left of the word "bread.") If a child 
should answer " bread," the Catechist must say, 
" How can Our Lord have bread in His hands, 
when He Himself said, ' This is My body ' ? " 
So He had His body, His flesh, in His hand. 
Now this flesh of Our Lord still looked the 
same as it did before. It had all the appear- 



246 Christian Doctrine 

ances, the color, the taste, the weight, the smell, 
of bread. We say, in short, it had the appear- 
ance of bread. (Write " appearance " between 
'body of Christ" and "bread.") Then refer 
to the chalice, and ask " What was in the chal- 
ice at first?" ("Wine." Write this below 
" bread.") " What words did Our Lord pro- 
nounce over the wine ? " (" This is My 
blood.") " What was in the chalice now ? " 
(" The blood of Christ." Write this below 
"body of Christ") Should a child answer 
" wine," the Catechist must say : " How can 
there be wine in the chalice when Christ says 
'This is My blood ' ? " So in the chalice was 
the blood of Christ. Yet the blood looked 
the same as before ; it had the appearance, the 
color, smell, taste, of wine. We say, in short, 
it had the appearance of wine. (Write "ap- 
pearance " below the same word on black- 
board.) Now see, children, instead of " body 
of Christ under the appearance of bread," and 
"blood of Christ under the appearance of 
wine," we say more briefly " Blessed Sacra- 
ment " or " Holy Eucharist." Write this on the 
board, and fill out as in the following sketch : 

Blessed Sacrament 1' Body of Christ under the appearance of bread. 
(Holy Eucharist) '[ Blood of Christ under the appearance of wine. 

(c) It is difficult to define an abstract idea 
for children. Better change it into a concrete 



Christian Doctrine 247 

idea. (Instead of " Humility is ... " say " A 
humble person is one who . . . " — or " He is 
humble who ..." or a verb is put to the ab- 
stract idea, " Humility consists in . . ."). 

Subjects which contain no important moral 
or religious ideas need not be defined. Chris- 
tian Doctrine is not a language lesson. Such 
subjects will be simply described by means 
of familiar terms or by clearer synonymous 
expressions. 

3. Explanation of the Subject. The chil- 
dren must thoroughly understand the subject. 
Hence one must clearly explain to them its 
characteristics, marks, qualities, properties, ele- 
ments, and everything belonging to it ; then 
its species and different kinds ; further on its 
connection with other religious truths, but es- 
pecially with Christ and His Church. 

The first can be done by the help of stories, 
examples, comparisons, and contrasts. Stress 
must be laid on the connection with other 
religious truths, because by this means every 
individual truth will be better understood, and 
the sublimity of the Christian religion more 
clearly recognized ; again, the doctrine in ques- 
tion will, by this means, not be so easily for- 
gotten. For the same reasons, every doctrine 
must be brought into relation with Our Lord 
and the Church, for our Christian religion is 



248 Christian Doctrine 

a harmonious system of heavenly truths whose 
central point is the Saviour of the world, and 
whose only infallible teacher on earth is the 
Church. (See Dpi. p. 158.) 

It is particularly necessary to connect the 
doctrines of faith and morals. 

In dealing with a doctrine of faith we must 
show what moral doctrine flows from it, while 
in treating of a doctrine of morality we ought 
to show what corresponding dogma or doctrine 
of faith is the reason of the moral law or coun- 
sel, and the motive for its observance. This 
for the following reasons: (1) The doctrines of 
faith, without those of morals, produce no 
fruit, while moral doctrine without dogma is 
devoid of strength. (2) Faith without works is 
dead, and works without faith have no merit 
for heaven. (3) This union of the doctrines of 
faith and morals leads to the internal Christian 
life of every individual, and prevents Christian- 
ity from becoming a mere external religion 
consisting of empty forms and ceremonies. 

The length to which one may and ought to 
go in explaining the subject depends upon the 
grade or class to be instructed. In the higher 
grades, the explanation must be more thorough. 
Just as a tree increases in thickness as it grows, 
so must the explanation become more detailed 
in every higher class. 



Christian Doctrine 249 

Example. — Explanation of Christian " Bap- 
tism." 

(a) Its parts and effects — " Washing with 
water. 1 ' 

Water. — It must be pure, whether it be rain, 
river, spring, or well water; neither vinegar, 
wine, spirits, cider, and so on, can be used. 
The water must be blessed, hence the blessing 
of the baptismal water on Holy Saturday and 
Whitsunday Eve. In case of necessity, how- 
ever, unblessed water suffices. 

Washing. — Water is thrice poured on the 
head of the person in the form of a cross. In 
case of necessity the water may be poured on 
any part of the body ; it also suffices to sprinkle 
the person with water, provided it touches the 
skin. A threefold immersion was formerly the 
custom ; for this purpose there were baptismal 
fonts. This is still the custom in the Greek 
Church. 

(b) At the same time the words instituted 
by Our Lord are said. These run as follows : 
" I baptize thee in the name of the Father, and 
of the Son, and of the Holy Ghost." 

Reference must be made to the words of 
Our Lord at His Ascension (Matt, xxviii. 19), 
and to the manifestation of the Three Divine 
Persons at His Baptism (Luke iii. 21, 22). 
Baptism would be invalid if one should say, 



250 Christian Doctrine 

" I baptize thee in the name of the Saviour," 
or " I baptize thee in the name of the Holy 
Trinity," and so on. The words ordained by 
Our Lord must be pronounced at the same 
time that the water is being poured. It would 
be wrong to pour the water first and then say 
the words, or vice versa. 

(c) Our Lord wished to illustrate the effects 
of Baptism (cleansing from sin, sanctifying 
grace, child of God, heir of heaven, and mem- 
ber of the Church), partly by the use of water ; 
the Church does it also by the use of her cere- 
monies. The effects of Baptism may now be 
compared with the effects of water, and ex- 
plained more fully by the meaning of the cere- 
monies. 

The Effects of Water. — It purifies the body 
from stains ; Baptism removes those of the 
soul: original sin and all other sins. Water 
extinguishes fire ; Baptism delivers from the 
flames of hell and purgatory, taking away all 
punishment. It also dampens the fire of evil 
concupiscence. Water turns flour into dough ; 
Baptism unites us in the communion of the 
Church and of the Saints, and so on. 

The most important ceremonies at Baptism : 
The white robe signifies sanctifying grace and 
innocence ; the anointing of the head (which is 
usual at the coronation of kings) that the bap- 



Christian Doctrine 251 

tized is a son of the heavenly King, that is, he 
has become a child of God; the lighted taper, 
that he has received the light of the Holy 
Ghost, holy faith, and in his journey to heaven 
is like a traveler with a light on the dark 
way. The leading into the Church from the 
porch signifies that the baptized one is made a 
member of the Church, and so on. 

The Catechist will now explain the two 
kinds of Baptism, the solemn Baptism in the 
Church, and private Baptism ; likewise, at what 
times solemn Baptism was originally given 
(Liturgy), when and by whom private baptism 
is to be administered. Further, the terms," bap- 
tism of water," " baptism of desire," " baptism 
of blood," will be explained and illustrated by 
examples. Reference will also be made to the 
just men of the Old Testament, to the death 
of the innocents of Bethlehem, St. John the 
Baptist, the seven Machabees, to Christians 
martyred before being baptized. 

Then the Catechist will explain the con- 
nection of " Baptism " with other Christian 
truths, paying special attention to original sin 
and to sanctifying grace. Reference will be 
made to the Baptism of Our Lord, showing its 
typical meaning and explaining the similarity 
between His and our baptism ; for instance, 
the Holy Ghost came down upon Our Lord, 



252 Christian Doctrine 

we also receive sanctifying grace ; God the 
Father cried out, " This is My beloved Son," 
here He adopts us as His children ; the 
heavens were opened, we are made heirs of 
heaven. Finally, the command of Our Lord 
at His Ascension (Matt, xxviii. 19, Mark xvi. 15, 
16), "Go . . . baptize them," etc., as well as 
His words (John iii. 5), " Unless a man be 
born again of water and the Holy Ghost, he 
can not enter into the kingdom of God," will 
show the necessity of Baptism, while a short 
recapitulation will explain its great value. 

4. The Argument or Proofs. 

I. In General. — (a) Argument is necessary; 
without knowing the reasons of our faith, as well 
as of our conduct, both would be unreasonable. 
Now God requires from us a reasonable ser- 
vice (Rom. xii. 1). The Divine Teacher Him- 
self gave reasons : He referred with special 
pleasure to the word of God ; also to the dic- 
tate of common sense — (for example, when He 
showed that one might do good on the Sabbath 
day [Luke xiii. 15 ; Matt. xii. 11], and that He 
Himself did not work by the help of the devil 
[Matt. xii. 27]); to the judgment of the people, 
when He made use of proverbs. He often put 
the reward of eternal blessedness before those 
who would follow His doctrines. 

If one should object that formal reasoning or 



Christian Doctrine 253 

argument is unsuited for children, who are not 
able to follow rigorous formulas of theological 
proofs, Dupanloup, p. 148, answers that this is 
perfectly true in regard to the outward form or 
formula; but that it is not in regard to the 
thing itself; "good reasons must always be 
given for this, even with children." Schuech, 
p. 264, also observes that " it would be a serious 
mistake to let children grow up without fur- 
nishing them with any arguments in support of 
their religious convictions." 

(b) It is important to remember that argu- 
mentation differs somewhat according as it is 
used in dogma or in morals. In the first case 
we must give reasons for believing these doc- 
trines, proving them to be true; in the second, 
we give reasons for practising the moral teach- 
ings, showing them to be good. Yet, we must 
not forget that the divinely revealed laws of 
Christian morality are also objects of belief. 
The infallible word of God reveals in the 
moral teaching of the Church His holy will, 
which is in turn the supreme motive of our 
obeying those laws, another reason why dogma 
and morals must be joined in Christian Doc- 
trine. With this in view it may be correctly 
said that in dogma we give reasons of belief, 
in morals motives of conduct. Yet the differ- 
ence of treatment is not due to any difference 



254 Christian Doctrine 

in the source from which either the truths of 
Christian religion or the laws of Christian 
morality flow ; both come from the same divine 
revelation. It is due to the different nature 
and object of the respective doctrines. This 
supernatural character of Christian morality 
must be clearly impressed upon the children, 
although natural reasons and motives may not 
be despised, just as in dogma we call upon 
natural reason to help our supernatural belief. 

(c) In regard to the method of argumentation, 
Schuech gives the following sound advice. The 
Catechist must not demonstrate everything, 
nor advance difficult arguments. Let him re- 
member that he has children to teach, and must 
make matters for them as plain and easy as 
possible ; also that the religious conviction 
of the children does not proceed from his 
arguments alone, but still more from divine 
grace and free will. Finally, the Catechist 
may not forget that the children ought not only 
to understand the proofs, but also to remember 
them. He must, therefore, test the pupils on 
the proofs given, and help them to impress these 
on their minds (pp. 264 ff.). 

II. In Dogmatic Doctrines. — The truth of 
the doctrines of faith must be established by 
adducing proofs. But we must not say to the 
children, " I will prove to you that it is true ; ' 



Christian Doctrine 255 

this would awaken doubts against faith and 
bring about a result contrary to that for which 
we are striving. Moreover, the proofs must 
not be too difficult, but simple and easy to 
understand. Theological proofs would be as 
unsuited to children as the iron armor was to 
the young David. For the same reason one 
must not give too many proofs. But the argu- 
ment may be more fully detailed before more 
advanced pupils. Proofs may be taken from 
the following sources : — 

(a) The word of God contained in Holy 
Scripture. This must always be brought for- 
ward in the first place, because, as the written 
word of God, it has the greatest authority. 
The Bible has many advantages ; it is for the 
most part illustrative and concrete, appealing to 
the heart and striking in its force. However, 
the Catechist must not distort the words of the 
Bible, but quote them as exactly as possible. 
In order to make them more easily remembered, 
he must state the circumstances of place, time, 
and person, under which they were spoken. 
Again, let him spare the children long or mul- 
tiplied quotations. Here, as everywhere else, 
the master is shown by his capacity to make a 
good selection. 

(b) The word of God as contained in the 
teaching of the Church. Nor must the Cate- 



256 Christian Doctrine 

chist confine himself to the solemn definitions 
of the Church. Her living magisterium speaks 
in the consonant teaching of her bishops, in the 
common opinion of the theological schools, in 
the universal belief of the faithful. It has been 
observed before how necessary it is to make the 
children understand this teaching and infallible 
authority of the Church, and willingly to accept 
from her whatever she proposes for our belief. 

(c) Historical facts, i.e., facts from Bible His- 
tory, from Church History, from Profane His- 
tory, and also from the Lives of the Saints. 
(See Schuech, pp. 271 ff.) 

Our Lord referred to His works in proof of 
His words, when He said, " Though you will not 
believe Me (i.e., My words) believe the works " 
(John x. 38). Deeds have, as a rule, greater 
power than words. This is seen particularly in 
education, for by good example the teacher can 
often effect more than by the most beautiful 
discourses. In religious instruction facts must 
often be mentioned, for the simple reason that 
God has revealed Himself more through fact 
than words. Finally, historical facts help to 
illustrate the truths of religion ; for this reason 
they are not to be merely touched upon or 
mentioned in passing; but they ought to be 
graphically told and brought into clear and 
easy connection with the doctrine in question. 



Christian Doctrine 257 

(d) Proverbs and pithy sayings which express 
the general judgment of the people, and utter- 
ances of celebrated or holy men. This human 
testimony serves only to support and explain 
other proofs. Quoting the utterances of justly 
celebrated men may inspire children with 
respect toward those who have deserved well of 
mankind. 

(e) Human reason. Reason is the eye of the 
soul. By its means we can see the truth of 
many a Christian dogma. Our Lord likewise 
made use of these proofs. They will be, how- 
ever, used more in the higher classes, where the 
children are more intelligent. In the higher 
grades some doctrines will have to be defended 
against the attacks of non-Catholics, or against 
the false principles of the world. However, 
this defence or apology must not degenerate 
into controversy or polemics. The Catechist 
has no enemies of religion before him ; and his 
principal aim in this regard will be to enable 
the children to answer readily and properly any 
scoffer of religion. In refuting the attacks of 
sectaries or infidels, special reference must be 
made to their prejudices by showing that our 
Catholic doctrines have not the meaning which 
those outside the Church attribute to them. 
Thus it is false that we invoke the Saints out 
of mistrust in Our Lord, that we adore the 



258 Christian Doctrine 

Blessed Virgin Mary and images, that we seek 
forgiveness of the greatest sins through an 
indulgenced prayer, that we consider the Pope 
faultless in all matters, that we look upon all 
persons of other creeds as damned, and so on. 
False principles of the world are such as 
these : " What I can not see, I do not believe," 
" One religion is as good as another," " The 
workman has no time to pray," and so on. 
On Catechetical Refutation, see Schuech, 
p. 272. 

Example of an Argument. — The immortal- 
ity of the soul can be proved : — 

(a) By the words of Christ, " Fear ye not 
them that kill the body and are not able to kill 
the soul " ; the words of Christ to the good 
thief ; the parable of the rich man and Lazarus. 

(b) By historical facts. Appearance of the 
dead Moses on Thabor, the apparitions at the 
death of Our Lord. 

(c) By the belief of the nations, for example, 
the Jews (the sacrifice of Judas Machabeus 
for those fallen in battle ; the words of Jacob, 
mourning over the death of Joseph), the Greeks 
(Tartarus and Elysium), the Egyptians (trans- 
migration of souls). 

(d) By reason, yearning after happiness in 
mankind, justice of God, and the like. 

III. In Moi'al Doctrines. — Moral doctrines 



Christian Doctrine 259 

are mostly established by bringing forward 
the grounds of our obligation, together with 
motives. 

(a) As the basis of our obligations must be 
given the will of God. It is of the greatest 
importance to lay particular stress on the will 
of God in the first place. This will lead the 
children to direct all their actions toward 
Him, and by this means to make their works 
meritorious. Moreover, the will of God is, es- 
pecially for children, the motive easiest to 
understand. It is also the most effectual, be- 
cause not so easily shaken by the sophisms of 
corrupt reason and the pretexts of our depraved 
will. Even Christ, Our Lord, at the time of 
His temptation, appealed to the will of God 
(Matt. iv.). 

It ought also to be explained that upon this 
will of God is based all human authority, eccle- 
siastical, civil, and parental ; that from it arise 
all mutual obligations between men. The will 
of God is made known either by supernatural 
revelation or by the nature of things created. 
The more children are accustomed to see 
God's holy will in everything, the more easily 
will they submit to His holy law in all things 
and lead good Christian lives. They must be 
told also that our conscience is for us the voice 
of God ; it leads us on by approving the good 



260 Christian Doctrine 

we do and reproving our evil deeds. By fol- 
lowing our conscience we shall always do 
God's will, but by going against that internal 
voice, we always offend God. It is most im- 
portant to teach children to listen to their 
conscience and to obey it. 

(b) Motives of conduct are necessary not 
only because man's will does not act freely 
unless it sees a reason to act or an object to 
be attained, but also because every one is 
more or less selfish and will ask himself, when 
self-denial and sacrifice are demanded of 
him, What do I gain by it? Hence religion 
supplies man with an abundance of diverse 
motives for his good conduct, z>., for the 
observance of God's will. 

The highest and supreme motive is the love 
of God, arising from a consideration of His 
infinite goodness in Himself, His all-merciful 
love toward us. There is also the motive 
flowing from a consideration of the beauty of 
Christian virtue and the loathsomeness and 
ingratitude of sin. Finally there are the pow- 
erful motives of reward or of punishment, of 
good or of evil consequences. (See Schuech, pp. 
278 ff.) 

It is a most serious mistake on the part of 
the Catechist to neglect the motives of the love 
of God and the beauty of virtue on the false 



Christian Doctrine 261 

and pernicious theory that children can not 
understand or appreciate these motives, and 
that the only effective motives with them are 
rewards and punishments. He thus forgets 
that he deals with Christian children, in whose 
souls the Holy Spirit dwells with the infused 
gifts of Faith, Hope, and Charity. Children 
are more easily led by the love of God than 
grown people are. All that the Catechist has 
to do is to cultivate in the hearts of his chil- 
dren this sincere and childlike love of God. 
The same is true, to a certain extent, in regard 
to the beauty and loveliness of Christian vir- 
tue. The sense of spiritual beauty can and 
must be developed in the children by the skil- 
ful and zealous Catechist with the help of 
striking examples from the lives of Christ and 
the saints, before it is stunted by contact with 
moral depravity. At the same time, the pros- 
pect of good or evil results, of reward or pun- 
ishment, is a powerful lever for the weak will of 
child and adult, and is used in every system of 
education. 

(c) Good and evil consequences of an action 
may be natural (which follow in the natural 
course of things), such as advantages or injuries 
to the mind, body, honor, property, etc. ; or 
supernatural (which may be known only by 
faith), such as recovery or loss of sanctifying 



262 Christian Doctrine 

grace, loss of merit, happy or unhappy death, 
reward or punishment 'after death. However, 
children ought to be taught that often natural 
consequences are either simply permitted or 
then positively sent by God in His wonderful 
providence either as a reward for good or a 
punishment for evil ; though of this it is hard 
to judge in particular cases. 

It is quite surprising to see how often and 
how forcibly God places before the Jewish people 
reward and punishment as a motive to make 
them abide by His law. The so-called sapien- 
tial books (Wisdom, Proverbs, the Preacher, 
Sirach) are replete with such motives. Our 
divine Lord and His Apostles follow the same 
method (Matt. v. 9 ff. ; Mark ix. 42 ff.; Luke 
xii. 5; Rom. viii. 18; 1 Peter ii. 11, 12, 18 ff.). 

Natural motives may be used in union with 
the supernatural ; alone they are not sufficient. 
Not only would there be no supernatural merit 
in the good done, but in the fire of temptation 
they would " melt away like heaps of snow " 
(Stolz). However, a barren enumeration of the 
good or evil consequences is not enough ; it 
will only burden the memory and leave the will 
unmoved. The consequences must be very 
vividly depicted, and that, too, by means of 
stories. Although fear of punishment is an 
effectual motive with children, evil consequences 



Christian Doctrine 263 

must not be too much insisted on ; otherwise 
the children might consider religion as some- 
thing to be feared. Again, the evil consequences 
of an action should not be shown too frequently 
on persons of exalted condition, because this 
might lead to a contempt of their office or dig- 
nity, or to an excuse for sin. 

(d) In many cases an effectual motive may be 
derived from the corresponding or underlying 
truth of faith. When people pronounce the 
name of God lightly, it generally proceeds from 
a want of recognition of His majesty. There- 
fore in dealing with the Second Commandment, 
the Catechist must carefully put before the 
children the infinite majesty and omnipotence 
of God and thus produce in them a deep rever- 
ence for God. In treating of the Eighth Com- 
mandment, he must point out the infinite truth 
of God ; in treating of the love of God, His 
infinite goodness, and the like. 

(e) Man is also urged to live up to the doc- 
trines of morality through exalted examples or 
models. Such models are, before all, Christ 
and the saints (Schuech, p. 278). It is the 
same as in secular instruction. In writing, 
drawing, and singing, the child exercises him- 
self on given models; in language lessons, he 
has the correct language of the teacher and of 
the school-book for a model. In former times, 



264 Christian Doctrine 

there were more definitions in the school, but 
to-day the principal point is practice and the 
imitation of the model. 

{/) Lastly, proverbs and pithy sayings, or 
rather the truths expressed by them, exert a 
magical influence over the mind and will. 

Example of an Argument. — The Command- 
ment to Fast. (1) Obligation : the will of God ; 
the Church's command to fast. (2) Motives: 
the natural advantage of fasting for the soul (en- 
lightening of the understanding and strength- 
ening of the will) and body (furthering of health, 
lengthening of life). The supernatural advan- 
tages (pardon of sin, quick answers to prayer, 
reward after death). (3) Examples : Our Lord, 
Daniel, Ninive, Cornelius the centurion, Moses, 
Elias, also Hippocrates, the father of physi- 
cians. (4) Pithy sayings: "By fast we must 
return to paradise lost by gluttony " (St. Basil). 

" But health consists with temperance alone ; 
And peace, oh virtue ! peace is all thine own." 

— Pope. 

5. The Practical Application. Since the 
truths of religion are not simply subjects of 
knowledge and observation, but must be above 
all followed up in life, the Catechist will seek 
to apply every religious truth to practical life. 
This may be done by inducing the children to 
practise at once, if possible, the duties following 



Christian Doctrine 265 

from the doctrine just explained. Generally, it 
will be possible only in the case of interior vir- 
tues. It must, of course, be left to the wisdom of 
the Catechist which way to take up this practice. 
For example, if prayer of thanksgiving or the 
duty of gratitude is spoken of, a prayer of 
thanksgiving may be said at once ; in treating 
of the love of God, an act of love ; in treating 
of hope, an act of hope ; of adoration, an act of 
adoration, and so on. Here the application 
will best take the form of a prayer. If the 
prayer is short, the Catechist might say it first, 
then let it be said by all. If it is long, the 
Catechist can say it first in parts, and let the 
children repeat them after him, or he can simply 
pray aloud while the children pray with him 
in silence. But he will take care to impress on 
the children that this is not a drill or memory 
exercise, but a prayer of the heart. It will be 
a good thing to vary these ways of praying. 
Such prayers make a deep impression on chil- 
dren's minds and contribute to make the lesson 
on Christian Doctrine an hour of Christian 
edification. They also serve to make clear to 
the children what was before obscure. The 
act of contrition must be practised with the 
children to make them best learn the meaning 
of it. Let the Catechist make with them an 
act of ho De, or of the love of God ; by this they 



266 Christian Doctrine 

will quickly know what it is. Where the duty 
taught can not be at once put in practice dur- 
ing or at the end of the instruction, the Cate- 
chist ought to point out some particular cases 
which occur more frequently in the life of the 
children, and where the moral doctrine in ques- 
tion is to be complied with. For instance, the 
Catechist speaks of the virtue of self-denial and 
self-control. In order to make the instruction 
profitable, a few cases should be mentioned 
where the children must practise self-restraint. 
They may be told not to eat their food greed- 
ily, to keep news to themselves, not to laugh 
too loud, not to complain immediately of 
trifles. He who does not urge the children 
to fulfil their duties is like a builder who 
brings together stone, lime, wood, and other 
materials, but never starts to build. The re- 
marks on pp. 238 f. of this article apply fully to 
the present subject. (See also Art. 1., pp. 200 ff. 
of this chapter.) 

6. The difficulties connected with the in- 
struction on the Sixth and Ninth Command- 
ments or on the capital sin of luxury demand 
special notice here. It is a most delicate mat- 
ter, which requires much prudence and prepa- 
ration. The following may serve the Catechist 
as guiding principles. 

(a) On the one hand he must not slur over 



Christian Doctrine 267 

the subject with meaningless expressions and 
general phrases, while on the other hand he 
must not say too much, or the lesson will only 
do harm. Here, as everywhere, the principle 
holds good : the middle course is the best. 

It would certainly be most convenient to say 
simply, " Children, you must not do anything 
which you would be ashamed to do before your 
parents or teachers." But this is neither cor- 
rect nor definite enough. Experienced Cate- 
chists ascribe many sins committed against the 
Sixth Commandment to the circumstance that 
" out of false shame one has hesitated to speak 
of the holiness of a matter, the unholiness of 
which is preached and displayed by boys in 
the street" (Hirscher). "I consider it blind- 
ness on the part of parents and priests to think 
that the surest way to guard the innocence of 
the children confided to them is never to men- 
tion this kind of sin ; as if the darkness of 
ignorance could guard against a sin which 
loves darkness above all things, which needs 
darkness, and in which it flourishes most lux- 
uriantly " (Stolz). " The impression that a 
child must not be instructed concerning sins 
against the Sixth Commandment is certainly 
erroneous" (Sch. p. 229). 

(b) The Catechist should weigh well before- 
hand every word relating to this matter, for 



268 Christian Doctrine 

which reason it is advisable to write out the 
instruction in full. Moreover, he must show 
by his gravity of countenance and voice that 
herein is no question of a light, but of a very 
important, matter. At the same time he must 
positively avoid any mysterious or embarrassed 
air, and feel perfectly at ease. This can be 
attained by a thorough and pious preparation. 

(c) Whether the instruction shall be more 
or less detailed depends on the age and physi- 
cal development of the children and the moral 
tone or character of the class. It is unnecessary 
to say that the difference of sex need not and 
must not enter into this instruction for chil- 
dren. As they grow up the natural instinct 
as well as social habits make the sexes separate; 
boys will associate with boys and girls with 
girls. It is quite enough if the Catechist un- 
derstands how to use these natural safeguards 
in order to impress on growing-up pupils the 
impropriety of boys associating too much or 
making free with girls, and vice versa. 

(d) Impurity or immodesty is best explained 
by means of the contrary virtue. One can say, 
for instance, what is not to be understood 
under this word ; then one can point out how 
a chaste, modest child conducts himself. A 
definition, properly so called, of immodesty 
must not be ventured upon. The Catechist 



Christian Doctrine 269 

has perhaps to explain the idea "immodest 
words." He will speak somewhat in the fol- 
lowing manner: Immodest words are not in- 
suits, or cursing, or lying, but other words, also 
very sinful ; they are words which a good child 
never utters, nor even listens to. When any 
one speaks such words a good child goes away. 
The idea " immodest acts " will be explained 
somewhat as follows: Immodest acts do not 
mean disobedience to parents, fighting, theft, 
or intemperance in eating and drinking, but 
quite other acts, which bring disgrace upon a 
child, and of which he has cause to be ashamed. 
Happy, exceedingly happy is the child who is 
chaste and pure. I will tell you how a chaste 
and modest child conducts himself. He does 
not run about naked, not even in his bedroom, 
when getting up or going to bed ; he does not 
put his hands in his pockets, either in walking 
about or in sitting down ; he does not relieve 
nature in public places, as many shameless and 
immodest boys do; a modest child does not 
bathe without some bathing suit or tights or a 
cloth around him in places where people pass 
by. Such a child is pleasing to God. Illustrate 
with the example of SS. Aloysius and Stanis- 
laus. If the lesson has been well prepared, it 
becomes unnecessary to ask the children ques- 
tions. " Those who are innocent might per- 



270 Christian Doctrine 

haps give some very awkward answers and 
provoke improper laughter. The more mature 
have understood it, and will make the applica- 
tion for themselves " (Schoberl). 

(e) Although there are Catechists who with 
Spirago are of opinion that this instruction 
should not be given before boys and girls to- 
gether, others maintain, and with better reason, 
that such a policy would do more harm than 
good. This singular proceeding of separating 
the sexes would be the very means of awaken- 
ing an unwholesome curiosity and a disastrous 
suspicion of something which " the others " 
ought not to know. 

(/) Let the Catechist study the instructions 
on this subject given by well-known catecheti- 
cal writers. (See also Hamon, pp. 48, 129.) 

EXAMPLES OF A CATECHETICAL LESSON 

I. The Resurrection of the Dead 

1. Notice of the Subject. Recite the elev- 
enth article of the Apostles' Creed and write 
on the blackboard, " Resurrection of the Body." 

2. Development of the Subject. The Cate- 
chist relates, or in the higher classes a pupil 
reads, the Bible story of the raising of Lazarus 
from the dead. It will be immediately re- 
peated freely by another pupiL Then I say: 



Christian Doctrine 271 

Just as Christ raised Lazarus, so will He raise 
the dead bodies of all men at the Last Day, 
and I write on the blackboard the following 
catchwords after the words previously written. 

f Christ will raise 
Resurrection of the body \ the dead bodies 
[ on the Last Day. 

In spring the Catechist might open with the 
description of the reawakening or revival of 
nature. 

3. The Argument (which may be taken be- 
fore the explanation in this case, as the subject 
is even now sufficiently understood to see the 
bearing of the proofs). Whence do we know 
that Our Lord will one day raise the dead 
bodies of all men? (a) From the words of 
Our Lord (Matt. v. 29; xxvii. 52; Mark xii. 
23 ff. ; John v. 25, 29; vi. 39). Moreover, Our 
Lord often calls death only a sleep. Why? 
Because the sleeper wakes up again. So will 
it be with the dead. Hence they are said " to 
sleep in the Lord," and the burial place is called 
" cemetery," which means a sleeping room 
(1 Thess. iv. 12). By His own Resurrection 
and His miracles Christ proved that He has the 
power of raising the dead to life. Reference 
may be here made to the feast of the Assump- 
tion of the Blessed Virgin (15 Aug.) (5) From 
the words of the Apostles (e.g. % Rom. viii. 1 1 ; 



2J2 Christian Doctrine 

i Cor. xv. 42; 1 Thess. iv. 12; Phil. iii. 21). 
(c) From the belief of the Jews (2 Mach. vii. 9 ; 
Job xix. 26). Heathen nations also believe in 
the life of the body after death, Olympus, 
Hades, (d) By many facts in nature God fills 
our minds with the thought of a coming resur- 
rection of the body. We are reminded of it 
by our awakening from sleep, by the rising of 
the sun, by nature's reawakening in spring. 
Refer to the caterpillar (man on earth), to the 
chrysalis (the dead body or corpse), and to the 
butterfly (the risen body). The meaning of 
the Easter egg can be explained (as the young- 
chicken comes out of the shell, so will the dead 
man hereafter rise out of the grave). One can 
also draw attention to the grain of wheat which 
seems to perish in the ground, but yet the blade 
comes up (1 Cor. xv. $j, 42 ff.). Not without 
reason is the churchyard called " God's acre." 

4. Explanation of the Subject. With re- 
gard to the words on the blackboard, the fol- 
lowing questions are put and answered by the 
Catechist : — 

(a) Who will raise the dead to life ? Christ 
or the angels who come with Him ? 

(b) What will Christ raise to life, body or 
soul? (Body.) Why not the soul? What 
bodies shall we have, the same or others ? 
(The same ; it would be unreasonable to reward 



Christian Doctrine 273 

or punish a strange body. Can the teacher 
give a good place, which is due to the diligent 
child, to the lazy one ? ) One can refer to the 
words of the patient Job, the seven Macha- 
bees, or to those of St. Perpetua in prison : 
" Look at us well now, so that you may recog- 
nize us on the day of resurrection." In what 
condition will the risen bodies be ? They will 
be perfect, i.e., the traces of old age and illness 
will not be seen, and they will be in possession 
of lost limbs. The wounds of the martyrs will 
shine and serve for their glorification, like the 
wounds of the risen Saviour. The risen bodies 
of the just will be glorified like the body of 
Christ (bright, subtile, agile, impassible). The 
bodies of sinners will not be glorified. 

(c) When will all this happen ? (On the Last 
Day.) Why is it called the Last Day ? (There 
will be no more days and nights by the rising 
and setting of the sun. It will be the last day 
in the history of the present human race upon 
earth.) 

5. Application. This doctrine offers conso- 
lation at death, especially at the death of rela- 
tions. Hence at funerals there should be no 
excessive lamenting and crying, as with the 
heathen (1 Thess. iv. 12). It is also a power- 
ful motive to respect the body and avoid im- 
purity. 



274 Christian Doctrine 

II. The Last Judgment 

i. Notice of the Subject. Christ will judge 
risen man. On the blackboard are written the 
words : Last (General) Judgment. 

2. Development of the Subject. The history 
of Our Lord's Ascension is told, stress being 
laid on the words of the two angels (Acts 
i. n), speaking of His second coming. The 
children will repeat the history immediately 
after ; then is read the prophecy of Our Lord 
(Matt. xxv. 31-46), giving the details of the 
Last Judgment. This also is to be repeated 
by the children. Then the following words go 
on the blackboard : — 

(Christ in glory 
will judge all men 
at the Last Day. 

3. The Argument. Whence do we know that 
there will be a Last Judgment? Christ and 
the two angels said it. (See the Bible story 
as related in 2.) What are the words of the 
two angels, and what the words of Our Lord ? 

4. Explanation of the Subject. With refer- 
ence to the words on the blackboard, the Cate- 
chist will put the following questions, and 
answer them at first himself, (a) Why do we 
say " the Last Judgment " ? Because it will take 
place on the last day of the world, and will be 



Christian Doctrine 275 

the last for every one. It is also called the 
General Judgment, because all men and all bad 
angels will be judged on that day. Is there 
also another judgment? Yes, the particular 
judgment. What is known about this? (b) 
Who will be the Judge at the Last Judgment ? 
Christ. See John v. 22, 27; 2 Tim. iv. 1 ; Acts 
xvii. 31. Why will Christ hold the Last Judg- 
ment, and not an angel ? Because Christ, in 
becoming man, has been made the head and 
king of mankind. Because Christ is Our Sa- 
viour, who redeemed us at a great price, His 
precious blood. Because He knows by His 
own experience what human nature is, and will 
be merciful (Heb. iv. 15). Finally, in order 
that the honor which Pilate, the Jews, sinners, 
and unbelievers refused Him, may be solemnly 
vindicated for Him before the world, (c) How 
will Our Lord come to the judgment? In the 
poverty and obscurity of Bethlehem ? No, but 
in power and glory, sitting on His throne, sur- 
rounded by angels, and having the nations 
assembled before Him. (d) What will Christ 
do at the judgment? a He will first of all dis- 
close everything (comparison with a World's 
Fair or an International Exhibition), ft He will 
require an account from all men of their lives, 
thoughts, words, and deeds (Matt. xxv. 35-46 ; 
xii. 36, 37; xv. 18, 19). y He will separate the 



276 Christian Doctrine 

good from the bad forever (simile of the sheep 
and the goats (Matt. xxv. 32), of the wheat and 
the cockle (Matt. xiii. 25), of the good and bad 
fishes (Matt. xiii. 47); reference to Calvary, as 
a type of the Last Judgment, since here on 
the right hand is the good, and on the left, 
the wicked thief. § Lastly, He will pronounce 
sentence, (e) When will be the Last Judg- 
ment? Day and hour are unknown even to 
the angels (words of Christ, Matt. xxiv. 36, y t ). 
But certain signs of it are known. Which ? 

5. Application. In order that we may not 
be rigorously judged on the Last Day, let us 
judge ourselves now by means of a careful 
examination of conscience, and a sincere ac- 
knowledgment of our sins in confession. " If 
we would judge ourselves, we should not be 
judged" (1 Cor. xi. 31). 

C. Church History and Liturgy 

It is unnecessary to say more in regard to 
these two branches than what has been said 
above in Ch. 11. pp. 143, 148. Some rules laid 
down in this article (sub. A, p. 230) in regard to 
Bible History apply as well to Church History. 
In Liturgy the Catechist will generally describe 
the sacred feast, function, person, or place ; then 
explain its use or purpose ; afterward give a 



Christian Doctrine 277 

historic notice of it; and lastly, unfold and 
illustrate its symbolical meaning. 

Art. 4. — Aids to Instruction 
A. Impression and Memorizing 

These two functions may be rightly called 
aids to religious instruction, as without them 
it would never attain its end, which is to con- 
vey a lasting knowledge and practice of religion 
to the children. Even the Romans used to say, 
" We know only as much as we hold in the 
memory" (Tantum scimus, quantum memoria 
tenemus). This is likewise true of religious 
instruction. Hence, if the Catechist wishes to 
make the truths of faith a lasting possession 
of the children, he must impress them on their 
memory. 

This brings up two questions : first, how or 
by what means can the lessons be impressed 
upon the mind of the children ; secondly, what 
parts of Christian Doctrine must be learned by 
heart or memorized verbatim. 

1. To make the children remember the 
subject-matter of his instructions the Catechist 
must observe the following: (a) He must see 
before all that the children properly under- 
stand the truths of religion, for what is not 
understood does not remain long in the mem- 



278 Christian Doctrine 

ory. (b) The Catechist must make instruction 
interesting and pleasant to the children, espe- 
cially by introducing beautiful examples. Any- 
thing that has become dear to the child is 
not so easily forgotten. (See above, Art. 1, E, 
p. 202.) (c) When treating of cognate doctrines 
and facts, the Catechist must always bring into 
prominence the internal connection existing 
between them. In this way any religious truth 
can become the means of refreshing in the 
memory the other connected truths, which are 
then like the firmly joined stones of a building, 
all supporting and holding fast one another. 
(d) The Catechist must assiduously recapitu- 
late, and indeed, at the end of every lesson, 
ought briefly to sum up the matter gone over, 
test it at the beginning of the next lesson, and 
make a general review of the whole at the end 
of a school term or session. Not very seldom 
we find that the children of schools with one 
class remember the truths of religion better 
than those belonging to schools with several 
classes. This is due to the fact that in the 
former religious instruction must be confined 
to what is necessary, and the same matter is 
gone over anew every year, and hence is better 
impressed on the memory, (e) Testing either 
by oral questions or by written exercises is a 
wonderful means of impressing a lesson on the 



Christian Doctrine 279 

child. " It arouses interest, increases attention, 
and adds an increased energy and persistence 
to mental action " (White). In regard to 
written exercises the Catechist will find some 
valuable hints in Dpi. ch. 10, pp. 226 ff., " The 
Analyses." (f) Finally, it will greatly help to 
impress religious truth in the mind if the chil- 
dren are made to feel how important it is for 
them to be well instructed (" Manual," p. xv.), 
and to see how closely the knowledge and the 
practice of religion must be united if it is to 
be a means of salvation. 

2. In regard to the question what must be 
learned by heart or verbally memorized in Chris- 
tian Doctrine, Catechists are not entirely agreed. 
Some require that everything in Bible History 
and Catechism should be learned by heart. 
Dupanloup (p. 133) insists on the importance 
and necessity of making the children study 
carefully the letter of the Catechism, and re- 
peats (p. 135) that "the lessons should be short, 
but always learned by heart exactly." Lambing 
having observed that the lessons ought to be 
short, as they will be more easily retained by 
the memory and afford more room for explana- 
tion, says : " Whatever be the length of the 
lesson, it should be entirely committed to mem- 
ory by the class " (p. 1 1 2). He quotes the Abbe 
Dubois, saying, " Make all your children learn 



280 Christian Doctrine 

the text of the Catechism : it is a matter far 
more important than is generally supposed." 

Other catechetic writers with Spirago lay 
down the following rules : — 

i. Only the most important matters are to be 
learned by heart, (a) In Bible History the 
child ought to learn by heart certain words of 
God, for example, the sentence of condemna- 
tion in Paradise, the words of Almighty God at 
Our Lord's Transfiguration and Baptism ; fur- 
ther, utterances of Our Lord ; for example, the 
words to St. Peter in committing to him the 
power of the keys, His words at the institution 
of the Blessed Sacrament, at the Ascension, 
etc. ; lastly, the utterances of prominent biblical 
characters, for instance, the Patriarchs, Raphael, 
Gabriel, Our Lady, the Apostles, and so on. 

Great importance must be attached to the ex- 
act knowledge of Our Lord's discourses, because 
later on in Catechism and sermons they often 
serve as proofs ; they also afford courage and 
consolation to the grown-up person in the dif- 
ferent circumstances of life and keep him from 
going astray. As experience teaches, the child 
learns nothing more easily than the words 
spoken by Our Lord. In the Catechism, defini- 
tions and divisions are to be learned by heart, as 
also the great formulas which form the skeleton 
of the Catechism. (See below, Ch. iv., p. 350.) 



Christian Doctrine 281 

(b) There is no reason why children may not 
be allowed in other matters of either Bible 
History or Catechism to express themselves in 
their own words. By doing so they show 
whether they understand what has been taught 
and afford the Catechist a good opportunity of 
correcting mistakes. The Philadelphia course 
positively provides that the Bible History les- 
sons in the grades 5, 6, and 7 should not be 
learned by heart. On the same principle it tells 
the teachers of history: "Instead of requiring 
the pupils to memorize portions of the text-book 
for verbatim recitations, the pupils should be 
trained to use it as the source of information 
upon that portion of the Syllabus which the class 
is studying. The habit of stating in their own 
language what they have learned from the book 
should be sedulously cultivated" (p. no). 
Really, the main thing is that the children 
have a correct knowledge of the subject, not of 
the letter. One must not frighten the children 
by announcing in the beginning of the year that 
they will have to learn the whole Catechism by 
heart from the first to the last page. Rather 
encourage them by saying that they know 
already a great part of the Catechism, having 
learned it in Bible History. 

2. Memorizing should be begun early in 
school, so that the children become familiar 



282 Christian Doctrine 

with its right method. Besides, one knows 
from experience that children learn little at 
home, and that it is a good thing to lighten 
their home work. As learning by heart is after 
all a somewhat mechanical and therefore fa- 
tiguing work, it must be taken up as far as 
possible (as in exercising the formulas of 
prayer) at the end of the lesson, and too much 
time must not be given to it. Here one must 
be guided by the proverb, " The drop of water 
hollows out the stone not by force, but through 
falling often." Of course, after explaining a 
definition, it must be impressed on the mind at 
once, not at the end of the lesson. This causes 
only half the work, according to the prov- 
erb, " Strike the iron while it is hot." If the 
matter to be memorized is only one sentence, 
the Catechist will say it, and let it be repeated, 
first by some individual pupils, and then simul- 
taneously by the class. With longer passages, 
prayers, or formulas, the first sentence will be 
practised in the way just mentioned, then the 
second, and so on. To make it easier, some 
catchwords may be written on the blackboard. 
Having been learned, they will be rubbed out 
and then repeated by the pupils. If the matter 
to be learned is in the book it may be read out 
several times, and then, closing the books, the 
Catechist may test the pupils' memory. 



Christian Doctrine 283 

Finally, let the Catechist always remember 
the following rules regarding memorizing : 
First, never make the children memorize what 
has not been previously explained. (See above, 
Art. 1, p. 191.) Secondly, let the children 
first memorize the subject, then only the letter. 
Once they remember the thing the correct 
words will follow. Thirdly, tell them to fix 
in their mind, first, the main part of the subject 
or lesson and afterward the mere accessory 
parts. Lastly, show the children practically, 
especially in more difficult subjects, " how to do 
it." See Lbg. p. 108, " The Cultivation of the 
Memory." 

B. Attention and Discipline 

Successful instruction is not possible if the 
scholars are inattentive. What water is to the 
mill, attention and discipline are to instruction. 
The Catechist succeeds in gaining attention 
chiefly through his own conduct. Experience 
teaches that the same children, who during the 
lesson of one teacher are quiet and attentive, 
give another teacher continual cause to com- 
plain of their noisiness and inattention. Thus 
much depends on the teacher. Let the Cate- 
chist, then, attend to the following hints : — 

1. He should occupy in the schoolroom a 
fixed place, and, where possible, a raised seat. 



284 Christian Doctrine 

He must see the whole class, and govern it with 
his eye. The eye of the teacher is the best 
means of discipline. As soon as the teacher 
begins to walk about the schoolroom, the chil- 
dren, who are by nature flighty, immediately 
become noisy. Therefore he should leave his 
place only for urgent reasons. It is noteworthy 
that in many Religious Orders Catechism is 
given sitting, and the lecturer's chair looked 
upon as the pulpit. Moreover, is it not said of 
Our Lord in Holy Scripture that He taught 
sitting (Luke v. 3, 17)? At Sunday-school in 
church, particular conditions of place and 
classes will determine where the priest and his 
lay Catechists will have their fixed positions. 

2. The Catechist must not speak too loud. 
For if he talks so loud that he can be heard 
outside, some children begin to talk with their 
neighbors, knowing very well that their talking 
is not heard on account of the loud voice of the 
Catechist. If, on the other hand, he speaks in 
a low tone, the children are obliged to pay 
attention in order to understand him, and if 
now and then he raises his voice, these words 
will become more impressive. Besides, during 
religious instruction a reverent silence, in keep- 
ing with the subject, should reign. The words 
of Bishop Wittmann apply here : " Shouting 
does not come from the Holy Ghost, and only 



Christian Doctrine 285 

brutalizes the minds of the young." (See Fur- 
niss, p. 65.) The Catechist must likewise be on 
his guard against much speaking, particularly 
against talking too long at a time. He must 
mingle questions with his discourse in order to 
arouse the interest of the children. (See Lam- 
bing, pp. 56 ff.) Besides, all his orders and ad- 
monitions must be short. Where a look, a sign 
(a ring with the little bell, a wave of the hand, 
tapping with the pencil, etc.) is sufficient, let 
him spare his words. Where a word is enough 
(silence, attention, sit down, stand up), he need 
not preach a sermon. Some teachers trace a 
circle with their finger when the children 
answer in disjointed words ; the children have 
already been instructed, and know that this 
sign means "Answer in a complete sentence." 
Experience shows that a teacher of few words 
accomplishes more in school discipline and in 
instruction than one who is talkative. (See 
p. 210). The centurion of Capharnaum, with 
his concise but kind " Go," " Come," " Do this," 
is a model to us to be sparing in our words. 

3. During the instruction the Catechist 
must force the children to work and think with 
him. He must let them discover for them- 
selves what they are capable of finding without 
much difficulty. Let them find out for them- 
selves synonymous expressions, familiar simili- 



286 Christian Doctrine 

tudes, or apt biblical examples; let them draw 
the conclusion from examples gone over, and 
settle doubts or difficulties proposed by him. 
In this way the Catechist, stooping down to 
the children and learning as it seems from 
them, will gain their confidence. In order to 
compel them to think, he must put every ques- 
tion to the class, and only then call upon a 
child to answer. When the children do not 
respond freely, he must call on them. He 
ought to avoid the frequent use of questions 
which require only " yes " or " no " in answer. 
Such questions make the children lazy-minded 
and inactive. He must combat energetically 
all prompting, for where this pest comes into a 
school, there will be neither attention nor fruit- 
ful teaching. 

4. A great means of keeping the children 
attentive in class is to make the instruction 
pleasant and interesting. (See above, Art. 1, 
pp. 202 ff.) 

5. The Catechist must pay attention to the 
seats and benches, the hands, eyes, and books 
of the children. 

(a) There must be, first of all, a certain order 
in regard to places. The children must sit in 
such order that the Catechist can easily see 
them all from his seat. No child may be 
allowed to hide behind another's back. Nor, 



Christian Doctrine 287 

for very obvious reasons, may they sit too close 
to each other. It is advisable to let children 
sit behind one another in uneven rows, so that 
no child sits immediately and straight behind 
the other. The words, " your places," ought to 
be sufficient to call attention to this order of 
sitting. 

(b) It must not be a matter of indifference to 
the Catechist where the hands of the children 
are ; he may allow them for a time to put their 
hands on the desk, then to put them behind 
their backs, and so on. At all events they 
must sit up straight, and rest their backs 
against the bench. With many teachers the 
children have to put their hands on the bench, 
but experience shows that the children have 
thus a good opportunity for playing, and teasing 
one another. Besides, this manner of holding 
the hands must be somewhat of a hindrance 
to their free breathing. In church when the 
children are sitting, their hands should rest on 
the knees, or be folded on the breast. 

(c) The children must not look about nor 
turn around. Hence the Catechist must fre- 
quently tell them to fix their eyes on him. 

(d) The text-books of the children (Catechism 
and Bible History) must be closed during the 
discourse, and during examination or testing; 
they must lie on the desk in such a way that 



288 Christian Doctrine 

the back is turned toward the children, and the 
front edge toward the Catechist. The children 
will thus be shielded from the temptation to 
open the books without permission. At the 
same time one can see better whether all the 
children have brought their books, than when 
these are under the desk. 

At the very beginning of the lesson the Cate- 
chist must see that his regulations in this four- 
fold respect are carried out by the children. 

6. It is of great importance that the Cate- 
chist get perfect quiet and silence in the class 
from the very start. He should not begin the 
instruction till there is perfect quiet. He must, 
therefore, avoid, at the beginning, every inquiry 
(investigation), every infliction of punishment ; 
moreover, his manner ought to be as serious as 
possible. If a pupil disturbs the discourse, he 
must stop for a moment, and look at him fixedly 
but without calling his name. An inattentive 
pupil may be called to answer a question con- 
nected with the matter just gone over. Gen- 
eral restlessness may be stopped by relating a 
pretty story suited to the subject, by concert 
(class) recitation, or by an exercise in gymnas- 
tics : for instance, standing and sitting down, 
moving the arms forward, up, down, rubbing 
the hands, stretching the body, and the like. 
Such exercises not only banish distractions, but 



Christian Doctrine 289 

are good for the health. The Catechist must 
particularly keep an eye on the inattentive and 
distracted, and frequently call upon them with 
easy questions in order to take away from them 
the opportunity of chattering and being noisy, 
and to impart to them at least what is most 
necessary. 

7. It is of great importance, also, that Chris- 
tian Doctrine should not be taught at an hour 
when the children are already tired. Hence, 
where Catechism is given in connection with the 
Mass on Sundays, it should be done before the 
Mass, not after it. Many school authorities 
have, for the same reason, expressed a wish that 
in drawing up the programme of study religious 
instruction should be assigned to the morning 
hours. Some excellent remarks on this subject 
of attention and discipline in Christian Doctrine 
or Sunday-school can be found in Dpi. ch. 11, 
pp. 236 ff. ; Lbg. pp. 92 ff. ; Furniss, pp. 64 f., 
69 ff. ; Hamon, pp. 58 ff. 

C. Rewards and Punishments 

In order to animate the zeal of the children, 
the Catechist must make use of rewards and 
punishments. But much depends on the right 
use of this means of education. Let the Cate- 
chist attend to the following : — ■ 



290 Christian Doctrine 

1. He must be sparing with rewards and 
punishments ; when used too often they no 
longer make any impression. It is here as 
with medical remedies, when used too often 
they have no power. If children are rewarded 
too frequently and too easily, it may prove 
harmful in later life by making them discon- 
tented ; for, on the one hand, people are not 
always rewarded for every good action, while, 
on the other hand, it is precisely to the virtuous 
that God sends sufferings and persecutions. 
Even in school, children who are too often 
rewarded become discontented and impudent, 
being prepossessed with the idea that a recogni- 
tion is due to them for every act that does not 
happen to be bad. The younger and shyer the 
children are, the more frequent may be the 
rewards. With poor children who are in need, 
and treated harshly at home, or those who 
through want of capacity remain behind the 
others, praise is a real alms, and a work of 
mercy (Alban Stolz). 

2. The Catechist must use rewards more 
frequently than punishments. For the preacher 
of the religion of love this way of acting is 
much more suitable than great severity. More- 
over, it would be folly to force through severity 
what can be done through kindness. Besides, 
a gentle manner of acting awakens in the chil- 



Christian Doctrine 291 

dren noble sentiments, especially good will and 
gratitude toward the teacher, while he who 
punishes too much is hated by the children. 
Joyous and grateful children do willingly all 
that is told them ; the thought of pleasing him 
who has given them pleasure urges them to 
anticipate all his wishes (Alban Stolz). 

3. Rewards and punishments must be safe 
and without risk as regards health and morals. 

For this reason the following punishments 
are to be condemned, (a) Invective and abuse. 
(b) Keeping in school over noon, thus depriving 
the children of their meal, (c) Making the 
children kneel down (religious exercises should 
not be degraded to the level of punishments). 
(d) Writing out the Catechism lesson (because 
by this means the Catechism and religion are 
made hateful). (e) Other foolish punishments 
are tying the arms, sitting on the floor, holding 
out the arms horizontally (so that they hurt), 
putting the child outside the door, and the like. 
These modes of punishment, moreover, provoke 
the tantalizing laughter of the other pupils. 

In regard to prizes and premiums opinion 
is divided. Thus, the author of this book is 
against them, while the editor is decidedly in 
their favor. See the question very ably dis- 
cussed by Lambing, pp. 1 74 ff. To give money 
or candy as a reward is a policy to be condemned. 



292 Christian Doctrine 

4. Rewards and punishments must be just, 
i.e., they must be given only for real merit or 
demerit. Hence, talents and other gifts of 
nature are not to be rewarded ; but application 
may be. Weakness of mind, a defective organ, 
or a poor memory, which are no fault of the 
individual, are not to be blamed ; but lazi- 
ness and frivolity are. Moreover, punishments 
should never be inflicted out of ill humor, nor 
rewards given through partiality ; this would 
beget secret hatred against the Catechist, and 
render the undeserving favorites arrogant and 
ungrateful. 

5. In this matter, regard must be had for the 
individuality of the children, their age, their sex, 
their sense of honor and ambition, their sensi- 
bilities. A slight reprimand may be sufficient 
for one, whilst with another a more palpable 
and impressive means must be employed. 

6. Rewards and punishments must be wisely 
graded, and the impression made by them must 
always be noted. If a child has been sufficiently 
punished by the natural consequences of his 
act, or if he shows a sincere sorrow and prom- 
ises amendment, then the punishment which, 
after all, is only intended to correct, can be dis- 
pensed with. Sometimes, when fellow-pupils 
beg forgiveness for a guilty child, the Catechist 
may also be indulgent. 



Christian Doctrine 293 

7. It is most important that the Catechist 
should, from the very beginning both of the 
school year and of the lesson, show true 
earnestness, and severely put down any mis- 
chief. Many punishments will be spared in 
the future if the first offence is deservedly pun- 
ished in a manner not to be forgotten. This 
will stop all desire to reattempt what brings 
such punishment. Here, also, the proverb 
holds good, Principiis obsta — Withstand the 
beginnings. 

8. Rewards to be made use of are : praise 
(showing satisfaction through looks, bearing, 
or words), a good note or testimonial, the gift of 
a suitable picture or useful book. However, a 
reward must never be promised so as to make 
it become the sole motive of action. 

9. Punishments to be used are: (a) The 
expression of dissatisfaction by a grave look, 
or a serious manner, or by passing one over in 
reading, (b) Words of rebuke. If these are 
to be effectual, they must always be short, and 
must not degenerate into a lecture. The re- 
proof appears milder, but becomes, at the same 
time, more painful and more impressive when 
the teacher first recognizes the good behavior 
in the past, then animadverts upon the fault, 
and ends by expressing his hope of a speedy 
amendment, (c) Making a child stand up for 



294 Christian Doctrine 

a while in his place, (d) Making a child stand 
outside the bench, but where the teacher can see 
him. (e) Keeping back the child in school under 
proper supervision. (/) Serious reproof in pri- 
vate. The two last-mentioned punishments are 
the most effectual. Keeping back in school, 
especially over meal-time, should be used but 
rarely, as children need regular food and out- 
door exercise, and as it always requires some 
teacher to watch. 

The punishment of being sent away from 
Christian Doctrine, or of being put back to a 
lower class or grade, must be resorted to only 
after all others have failed. But when it becomes 
necessary, it must be unhesitatingly carried into 
effect, and never be allowed to remain a mere 
empty threat (Dpi. p. 247, where the form of a 
letter is given to be sent to the parents of a 
child threatened with this greatest punishment). 
With obstinate children the help of their parents 
must be sought. Finally, the Catechist may 
under no conditions inflict a corporal punish- 
ment on the child. This may be done, at his 
request, first by the parents or then by some 
one authorized by them ; but never by the 
Catechist. 

On this subject of rewards and punishments 
consult Lbg. pp. 1 69 £f. ; Dpi. pp. 2i8ff., 233 ff., 
244 ff. ; Hamon, pp. 84 ff. ; Furniss, pp. 77 ff. 



Christian Doctrine 295 

Art. 5. — A Summary View 

A. Correct Mode 

In every Christian Doctrine lesson the 
Catechist ought to observe the following 
counsels : — 

1. Never enter the schoolroom without a 
previous aspiration to God, and a short prayer 
for His blessing and help. For " God's bless- 
ing gained, all is obtained." 

2. Teach with the greatest possible cheer- 
fulness of mind. 

3. Keep your peace of mind undisturbed, 
and never be impatient or passionate. 

4. Strive to make every religious instruc- 
tion agreeable and dear to the children, and as 
much as possible show them the pleasant side 
of religion. 

5. In every lesson set forth a connected 
whole, and do not wander away, purposeless, 
from the subject. To this end make the chil- 
dren clearly understand the relation of the 
single doctrines (or of the stories from Bible 
and Church History) to the whole of religious 
truth, so as to get a good general view of the 
truths of religion. 

6. In every lesson join the branches of 
Christian Doctrine, i.e., Catechism, Bible and 



296 Christian Doctrine 

Church History, Liturgy, and so on, into a 
single discourse. 

7. Instead of discoursing for a long time, 
combine the questioning with the lecturing 
method. 

8. Leave nothing unrepeated, and after 
every discourse make sure that you have been 
understood. Also begin every new lesson with 
a short repetition of the preceding one. 

9. Distribute your questions in such a way 
that as far as possible every child is called upon 
at least once in each lesson. 

10. In every lesson you must not only in- 
struct, but likewise educate, that is, give the 
children a religious and moral training by 
directing their mind and will to God and His 
works, and often making with them the relig- 
ious acts of faith, hope, charity, contrition, 
adoration, confidence, and so on. 

n. Always begin with what is already 
known ; go from precepts to concepts, from the 
concrete to the abstract, from easy to difficult 
matter, from the known to the unknown truth. 

12. Strive, as far as possible, to illustrate the 
truths of religion by the use of sacred pictures, 
by examples, comparisons, and contrasts ; make 
the discourse more perspicuous by direct speech 
or address, by change of the voice, by gestures, 
and so on. 



Christian Doctrine 297 

13. At the beginning, or at the close of 
every lesson, or at a longer pause, repeat one 
or another of the catechetical formulas. (See 
below, p. 350.) These formulas can first be 
said by some pupil, and then be recited by all 
simultaneously. Now and then you may at 
once explain the catechetical formula just re- 
cited by paraphrasing it as you go along. 

14. Before beginning the class, ask your- 
self the question, " What have I to tell or to 
explain with reference to the ecclesiastical 
year ? " Do not begin the lesson before 
answering this question. The answer will 
often furnish an excellent means of gaining 
the closest attention of the class from the 
very start. 

15. Lay the greatest stress on that which it 
is necessary for the children, as such, to know, 
and omit everything which has no practical 
value for the life of a Christian. Teach religion, 
not theology. 

16. Keep to the text-books officially pre- 
scribed for the Christian Doctrine. 

17. Throughout be guided by the rule, 
" The golden mean is the best " {In medio vir- 
tus). This principle applies equally to explain- 
ing, arguing, questioning, memorizing; to the 
strength of the voice, gestures, punishments, 
and rewards. 



298 Christian Doctrine 

B. Wrong Mode 

If religious instruction is given in a bad way, 
harm is done instead of good. Overberg 
rightly says : " To discourse on good doctrines 
without a right method, is just as useless toil 
as for a sower to sow good seed without first 
ploughing the soil, and afterward harrowing 
the seed under. Wrong methods easily cause 
the children to hate, not only learning, but the 
things to be learned. If in attempting to lead 
toward the good, one goes the wrong way, the 
young are made rather worse than better." 
This is done unfortunately in the following 
cases : — 

1. When the children are given too much 
to learn, so that they can not master it. 

2. When the children are kept at long 
prayers in the school, or at many, long, or 
(through long kneeling) fatiguing religious ex- 
ercises out of school. Every excess is harmful, 
and what the children do with repugnance is 
fruitless. It is noteworthy that the Jesuits 
especially have been guided by the principle 
that religious training must not be pushed to 
disgust and weariness. This explains why in 
their programmes they assign few lessons to 
religious instruction proper. True enough, a 
small number of religious lessons suffices, 



Christian Doctrine 299 

where the whole teaching or course is pervaded 
by the spirit of religion. 

3. When the Catechist comes before the 
children with a gloomy countenance, with no 
friendly look to cheer them ; never a word of 
praise, but always scolding. u The Catechist 
assumes an air of severity and rigor; he is 
harsh in his rebukes, cold and distant in his 
manner, stern in his bearing; he speaks in 
angry, bitter, or ironical language ; he demands 
from the children more than they can reason- 
ably be expected to know; he covers them 
with shame and confusion before their fel- 
lows, perhaps before the whole congregation of 
the church, on account of their ignorance or 
incapacity ; he neither makes allowance for the 
levity and inconstancy of the childish heart, nor 
the grossness and stupidity of the poor adult 
who has grown up in ignorance, neglect, and 
sin. The inevitable result is that he never gains 
the confidence of those whom he is bound by 
so many titles to win to God. He never suc- 
ceeds in winning their love and esteem, and 
thus never succeeds in laying the foundation 
of all true influence over them " {Irish Eccl. R.). 

4. When he is continually threatening the 
children with hell, and the punishments of 
God, whom he thus represents as a severe and 
heartless Master ; when he never brings out the 



300 Christian Doctrine 

power of the Christian religion to make man 
happy, by referring to the great temporal and 
eternal happiness of a truly religious man, 
never shows the beauty and loveliness of our 
holy faith. No one can be made truly relig- 
ious through compulsion and fear, least of all, 
children. 

5. When the Catechist insists on a mechani- 
cal, meaningless, and foolish memorizing. 

6. When the Catechist teaches in a barren, 
dry manner, without attempting to illustrate the 
different doctrines and to enliven the subject. 

7. When the Catechist only instructs, but 
does not educate, i.e., when he treats religion, 
especially morality, merely as matters of knowl- 
edge, and does not concern himself about the 
ennobling of the heart and the will. 

8. When the lesson or instruction is carried 
to such a length that the children get tired and 
lose all interest in it. " Length in instructions 
is a very common fault, but a very sad one, and 
this fault generally arises from want of prepara- 
tion " (Dpi. p. 145. See also Hamon, p. 104; 
Furniss, p. 1 38). 

The Catechist can easily tell if his mode of 
teaching is a bad one. It is always shown by 
the fact that the children do not look forward 
with joy to the class of Christian Doctrine, that 
they are indifferent to it, and even afraid of it. 



Christian Doctrine 301 

If this is the case, the Catechist has good rea- 
son to examine seriously where the fault lies. 
" May God give every Catechist this grace — 
that the children look forward with joy to his 
instructions. Alas ! it is sad when the cate- 
chetical instruction is hated by the children, 
when they fear that lesson most in which they 
have to learn the holiest and most necessary 
things " (Amberger). 



CHAPTER IV 

EDUCATIONAL TOOLS IN CHRISTIAN DOCTRINE 

Art. i. — Religious Pictures 

A. Educational Value 

" From the first centuries of her existence 
has the Catholic Church well understood how 
to lead man to the knowledge of the mysteries 
of religion, not only by the spoken word or the 
written letter, but also by the works of repre- 
sentative art. Important events of the Old and 
New Testaments were brought before the peo- 
ple in biblical pictures ; the blessings of the 
New Covenant were explained to them in 
typological representations ; the sacred mys- 
teries of faith appeared before their eyes in 
sacred symbols and emblems. This objective 
method of teaching the Church followed at all 
times, being convinced that pictures and images 
were all the more necessary for the instruction 
of the people where their mental powers were 
less developed, and where the mysteries to be 
learned were so great and sublime. It is 

302 



Christian Doctrine 303 

therefore in perfect accord with the wishes 
and practice of the Church to make use of 
religious pictures in Christian Doctrine. They 
are a most important educational means " (Dean 
Langthaler). Schuech and Furniss insist very 
strongly on the use of religious pictures in 
Christian Doctrine, it being the most natural, 
and, therefore, the best method with chil- 
dren. 

Cardinal Wiseman, speaking of Couisinier's 
" Pictorial Catechism," published in London, 
says the work is " most valuable for the instruc- 
tion of the illiterate and of children. ... It 
will be one more means at the command of 
those engaged in Catholic education for facili- 
tating sound instruction, diffusing good taste, 
and blending recreation with solid improve- 
ment." 

We greatly fear that up to the present day the 
importance and value of religious pictures as a 
means of teaching Christian Doctrine has been 
very much underrated in our Catholic schools. 
W 7 hile Bible History and Catholic Readers are 
being more fully and more perfectly illustrated, 
there has been only one timid attempt at an illus- 
trated small Catechism. While other countries 
have their pictorial Catechisms and regular sets, 
cycles, or series of Catholic religious pictures 
for the use of schools, the Catholic schools of 



304 Christian Doctrine 

America are still deprived of these educational 
helps, and our Catechists are forced to select at 
random from the catalogues of Catholic and 
even Protestant firms, such religious pictures 
as may help them in their sacred work. There 
is no reason why the Catholic Catechism might 
not be made more attractive as well as instruc- 
tive for our children by being illustrated with 
religious pictures and sacred emblems. " Illus- 
trations from the Bible and Church History 
would have fully as great a power of instruc- 
tion in the religious Catechism as similar ones 
for secular readers " (A. Eccl. R., February, 
1897, p. 186). 

The educational value of religious pictures 
in Christian Doctrine may be reduced to the 
following points : — 

1. Religious pictures impress the story or 
doctrine more deeply on the mind and memory. 
What is seen remains longer in the mind than 
what is heard. Narrative and explanation con- 
vey the subject by the sense of hearing, but the 
picture, in addition to this, by the sense of 
sight. Hence, pictures are of great help, not 
only at the first lesson on the subject, but also 
at the repetition, as the sight of it will quickly 
recall the subject. 

2. Pictures help to make the doctrine or 
story more definite and concrete, hence, more 



Christian Doctrine 305 

perspicuous and lucid. " Whoever has made 
use of this means in school knows how easily, 
by a faithful image, things may be imparted to 
the child's mind which it could never learn by 
the most exact explanation ; how easily and 
quickly a biblical story or an event in the life 
of a saint or in the history of the Church will 
find its way to the child's memory, when seen 
in a good picture ; and how deeply and last- 
ingly noble sentiments and principles of con- 
duct will impress themselves on the child when 
set before his eye in a fitting pictorial represen- 
tation" (Dean Langthaler). 

3. Pictures are a powerful means to make the 
lesson more interesting and attractive. Chil- 
dren will always look at a picture with an eager 
curiosity and listen with close attention to a 
vivid explanation of it. 

4. Pictures in a sense supply the place of 
books with children who can not read at all 
or do so only very imperfectly. Hence, the 
famous saying of Pope Gregory the Great, 
" What the book does for the reader, the pic- 
ture does for the unlearned beholder." Car- 
dinal Gibbons says : " Religious paintings are 
the Catechism of the ignorant. . . . Descrip- 
tive pictures will teach them what books make 
known to the learned. ... By means of relig- 
ious emblems St. Francis Xavier effected 



306 Christian Doctrine 

many conversions in India ; and by the same 
means Father De Smet made known the Gos- 
pel to the savages of the Rocky Mountains " 
(" Faith of Our Fathers," p. 243). Hence the 
universal use of religious pictures in the Middle 
Ages. (See below, pp. 505 ff.) 

5. Sacred pictures help to quicken and cul- 
tivate the feelings, especially the religious feel- 
ings and emotions of the children. When 
certain pictures are shown, the children invol- 
untarily break out into expressions of compas- 
sion, pain, joy, astonishment, and the like. It 
would be a great mistake to condemn or to 
repress the feelings thus aroused, as they afford 
the Catechist a precious opportunity to form 
the heart and character of the children. Of 
this religious educational value of sacred pic- 
tures, Cardinal Gibbons (I.e., p. 246) says most 
appropriately : " Is not our country flooded 
with obscene pictures and immodest represen- 
tations which corrupt our youth ? If the 
agents of Satan employ such vile means for a 
bad end, if they are cunning enough to pour 
through the senses into the hearts of the unwary 
the insidious poison of sin by placing before 
them lascivious portraits, — in God's name, why 
should not we sanctify the souls of our chil- 
dren by means of pious emblems ? Why 
should not we make the eye the instrument of 



Christian Doctrine 307 

edification, as the enemy makes it the organ of 
destruction ? " 

6. Religious pictures in the school are of 
importance for later life. Children who get 
accustomed in school to study sacred pictures 
and talk over them, will contemplate the relig- 
ious images in the Church with great profit. 
Grown up, they will not procure for their homes 
every gay-colored picture, but only impressive 
and thoughtful representations worthy of the 
saints and holy things. Moreover, in many a 
circumstance of life they may recall a religious 
picture to mind, and, by this means, be pre- 
served from a false step, or be encouraged to 
some pious and good work. Thus, the poet 
Goethe, when his ship was about to strand on 
the Island of Capri in May, 1787, vividly re- 
called the picture of the storm on Lake Gen- 
esareth. He then reminded the weeping people 
of the desperate situation of the Apostles in the 
storm, and called upon them to pray. 

Because sacred representations are produc- 
tive of such advantages, the Teacher of Nations, 
the Catholic Church, has always adorned God's 
house with beautiful pictures, and defended 
the private and public use of religious pictures 
against the Iconoclasts at the II. Council of 
Nice in 787, and later against Luther at the 
Council of Trent, Sess. xxv. 



308 Christian Doctrine 

B. Requisite Qualities 

One can not do much with a bad tool ; the 
same may be said of a poor picture. Hence a 
picture for use in school should possess the 
following qualities : — 

i. It must be sufficiently large, so that all 
the pupils of a class may see quite distinctly, 
not only the whole, but also its different parts. 
To pass a picture around or to go with it from 
one group to another entails great inconven- 
ience, loss of time, and harm to discipline. 

2. When possible, it should be colored, for a 
colored picture approaches nearer to reality and 
works more powerfully on the eye than others. 
An uncolored picture, because it needs to be 
studied more closely, requires judgment and is 
therefore unsuited to helpless children. The 
artist, of course, will prefer the latter ; not so the 
teacher, who must look to the pedagogic help 
of the picture. 

3. It must be definite in design and color. 
It must not be overcrowded with persons and 
objects, or contain anything superfluous, other- 
wise it will confuse and make it difficult for one 
to find easily the main or essential idea. His- 
torically it ought to represent that moment of the 
story from which previous and subsequent inci- 
dents may be easily divined. It should likewise 



Christian Doctrine 309 

bear its own individual character, so as to be 
easily distinguishable from other similar repre- 
sentations of the subject. 

4. It must be dignified and becoming, appro- 
priate to the sacred persons, mysteries, facts, and 
things which it represents ; at the same time 
it must not contain anything which could in the 
least hurt the innocence and pure eye of the 
child. Hence there should be no caricatures, 
ludicrous or distorted faces, stupid or savage 
expressions in pictures of holy and venerated 
persons. Children are quick to detect this and 
draw conclusions, as, for instance, in the follow- 
ing case, which actually happened. A small 
boy was shown a picture of the crucifixion with- 
out being told what it meant. Involuntarily he 
exclaimed, " Those were bad men." When told 
that the one in the middle was our dear Lord, 
he replied in astonishment, " But just look at 
His face ! " 

Moreover, the picture must not represent ob- 
jectionable nudities. Hence the Catechist must 
be careful in regard to pictures of Adam and 
Eve, the Deluge, Noe and Cham, Susanna, Mary 
Magdalene, and a few others. Entirely nude 
pictures of the holy child Jesus are an abomi- 
nation, notwithstanding the fact that great mas- 
ters have so represented Him. It is in evident 
contradiction to the infinite holiness of the 



310 Christian Doctrine 

Child and the supreme purity of His blessed 
Mother. 

5. The picture must be true, that is, if histori- 
cal, in harmony with history and archaeology; 
if symbolical or allegorical, in harmony with the 
idea or truth expressed. In regard to this kind 
of pictures the words of a well-known German 
writer on ecclesiastical art deserve to be remem- 
bered here in America. He says : " Those 
costly Parisian pictures, with or without lace, 
but usually representing some fanciful, soft, and 
amorous allegory, with sweet little prayers and 
verses, not only shock the correct ideas of 
Christian and ecclesiastical beauty, but, instead 
of filling the heart with a sound and solid piety, 
bring to it a kind of coquettish sentimentality 
not unlike the languishing and yearning, nerve- 
strung melodies of modern music " (Jacob). 

C. Use in Class 

A good tool badly employed may do more 
harm than good, and the same must be said of 
religious pictures. Hence the following rules 
ought to be observed : — 

1. Pictures should never be shown before or 
during the narrative or explanation, but only 
afterward ; otherwise they will not be under- 
stood by the children, who would only become 



Christian Doctrine 3 1 1 

distracted by the picture and pay no attention 
to the speaker. The Catechist must see that the 
story exactly agrees with the picture, and that it 
fits the doctrine or mystery symbolized. Things 
which the painter has introduced of his own 
fancy must be mentioned in the narrative, other- 
wise the children may subsequently (to the 
Catechist's discomfiture) call his attention to 
certain omissions. For instance, in the picture 
of the prodigal son we may see a dog running- 
out to meet him and the angels of heaven rejoic- 
ing ; in some pictures we see the three Magi on 
camels, in others on horses ; another shows the 
smoke of Abel's sacrifice ascending to heaven, 
and that of Cain falling to the earth. Such 
things should be noticed in the story; hence 
the Catechist must study the picture beforehand. 

2. When showing the picture, it is not advis- 
able to go round the class between the benches. 
This interferes with order and discipline. Either 
hold it in the hand or hang it up ; or let it be 
passed around after class is over. 

3. The picture must be properly explained. 
This is the main thing, and demands no little 
preparation on the part of the Catechist. Un- 
less he has first thoroughly studied the picture 
himself and clearly noted in his own mind the 
special parts and features to be explained, the 
picture lesson will not produce one-tenth of 



312 Christian Doctrine 

the result it otherwise would. Schuech (pp. 
242 f.) gives some excellent advice in this re- 
gard. He says: (a) Treat the picture as if it 
were the object or thing itself; present it to the 
view of the child, gradually lead him to notice 
the individual parts, and finally let him describe 
it; (b) whatever reality in the object is not 
expressed in the picture, let the Catechist sup- 
ply by oral explanation, and have the child 
repeat it ; (c) finally the Catechist combines 
the idea of the picture with the explanation 
previously given, and, to impress it better, ques- 
tions several children on the whole object. 

After the picture has been explained by the 
Catechist, a child may be called on to point 
out the different objects represented. The 
Catechist should help by means of questions, 
and see that, in describing the picture, the 
whole story or doctrine is briefly summarized. 
Should the child come to something he can 
not answer, the class ought to -be appealed to 
in order that the other children may not sit 
idle. This, in fact, ought to be done often, 
even when the child knows the picture well. 
It will keep alive the attention of the class. 

4. The picture should be left on the wall for 
some time, in order that the story or doctrine 
may be more deeply impressed on the children's 
memory. It ought not, however, be left there 



Christian Doctrine 313 

too long, as the children are liable to become 
indifferent and pay no further attention to it. 

5. There is no necessity to have a picture for 
every doctrine and story, though this is very 
useful in Bible History. Yet it is very desira- 
ble to impress on the minds of the pupils, by 
means of a corresponding picture, important 
mysteries, moral laws, biblical and Church 
events, saintly and famous personages. A 
remark made by Rev. P. Furniss in a footnote 
on p. 51, shows how well he understood the use 
of pictures in Christian Doctrine. It implies 
an important pedagogical principle. He says : 
" It would be most useful if there were a series 
of pictures explanatory of the different parts of 
the Catechism. These pictures should be ar- 
ranged together in order, each with its title and 
explanation. The objects in these pictures 
should be strong and striking, rather than 
highly finished, — the children would thus cer- 
tainly have much more distinct ideas about the 
words of the Catechism." There ought to be 
different, well-arranged series, each illustrative 
of one of the great catechetical formulas, the 
whole collection being a regularly planned illus- 
tration of the main parts of the Catechism. 
There are such Catholic works, large and 
small, with an explanatory text, in German and 
in French, but not in English. 



314 Christian Doctrine 



Art. 2, — Wall Maps 

1. It is very useful to make the children 
familiar with the geography of Palestine. By 
this means faith is strengthened and Bible 
stories cease to be mere legends or fables. Many 
biblical events are better understood as geog- 
raphy is the playground of history. Interest 
in Bible History is increased. Finally, love 
and reverence for the Saviour of the world 
demand that we learn to know accurately the 
land sanctified by His presence, His work, and 
His blood. 

A systematic course of biblical geography 
will be given only in the higher grades, when 
the Bible History class, properly so called, is 
drawing to a close. A general review of the 
Bible History can thus easily be made quite 
interesting by means of the map. In Catholic 
schools biblical geography may be taught in the 
regular course of geography, where it will serve 
as a repetition of Bible History. Of course 
the Catechist must not be satisfied with a dry 
enumeration of names. He should always show 
where the name of the particular place, river, 
lake, mountain, etc., has been previously men- 
tioned in Bible History. In this way the cor- 
responding scriptural facts will be refreshed in 



Christian Doctrine 



3 l 5 



the children's memory and a recapitulation 
made of Sacred History. 

Everything superfluous, i.e., whatever has not 
been previously mentioned in Bible History 
or what has no reference to it at all, must be 
omitted ; for in Christian Doctrine geography 
is only the handmaid of the history of our 
religion. 

2. If the children are to be helped to a better 
knowledge of Bible History by the discreet use 
of a map of the Holy Land, their knowledge 
of Church History, as far as it enters a Chris- 
tian Doctrine class, would undoubtedly be 
greatly facilitated and made more interesting 
by the use of a map or maps, showing the 
gradual expansion of the Church of God in 
times past and present. A large map, for 
instance, of the ecclesiastical provinces, dioceses, 
and vicariates of the Church in the United 
States, of the Catholic foreign missions among 
pagan nations, would most assuredly prove a 
very interesting matter for the pupils of more 
advanced classes, and help to awaken a warmer 
loyalty in the hearts of our Catholic youth 
toward holy mother Church. With the help 
of Werner's " Catholic Church and Mission 
Atlas," it would be no difficult undertaking for 
a Catechist to make an outline wall map serv- 
ing all the purposes of a Sunday-school, and 



3 16 Christian Doctrine 

supplying a means of interesting and most 
useful religious instruction. The same may 
be said of the ecclesiastical map annually pub- 
lished in " The Catholic Directory " for the 
United States. 



Art. 3. — The Blackboard 

1. The blackboard has been recognized, in 
these latter times, as a most helpful tool of 
religious instruction, not only by Protestants 
in their Sunday-schools, but also by Catholics 
in their Christian Doctrine classes. Priests 
and Catechists in Europe have published books 
to help the Catholic teacher in the use of the 
blackboard when teaching Catechism. Here 
in the United States we are forced to have 
recourse to similar books written by Protestant 
authors, from which, we gladly admit, many 
valuable hints may be obtained, although not a 
few of them greatly " overdo " the work, and 
turn it into fanciful play and a series of ingen- 
ious tricks, a danger against which every teacher 
should be on his guard. But when used with 
discretion and with a firmly fixed aim at in- 
struction, not mere amusement, drawing and 
writing on the blackboard will greatly help the 
memory as well as the intellect of smaller chil- 
dren ; it will impress the subjects more deeply 



Christian Doctrine 317 

in their minds, hold their attention more 
strongly, and check their restlessness far more 
effectually than either punishment or reward. 
There is no reason, indeed, why the black- 
board should not prove as many-sided a tool in 
Christian Doctrine as in many of the other 
branches taught in the schools. 

2. In drawing, one must attend to the follow- 
ing points : (a) The drawing must be as simple 
as possible. Everything complicated is to be 
avoided, for it consumes time, is not easily 
remembered, and hinders rather than assists a 
clear conception of the subject, (b) Exaggerated 
care must not be bestowed upon the drawing, 
otherwise much time is lost, and the minds of 
the children being all engrossed upon making 
a good drawing, they neglect the subject itself. 

(c) Of course, on the other hand, the drawing 
must not be so badly and poorly done as to 
cause derisive remarks, and make the Cate- 
chist's authority suffer. For this reason he 
should practise beforehand whatever drawings 
he intends to make. He may likewise allow a 
bright pupil to make the drawing on the board, 
and after class get some children to copy it. 

(d) The use of different colored chalks is very 
much to be commended. It serves to engage 
attention as well as to impress the subject more 
clearly on the mind. 



318 Christian Doctrine 

3. Drawing may be done on the board in 
the following cases : (a) When one has to 
acquaint children with objects unfamiliar to 
them, as, for instance, a chalice, a monstrance, 
a stole, and so on. (b) When it is necessary to 
impress deeply on the memory important 
names, dates, and numbers, as the names of the 
Evangelists, the books of Holy Scripture, also 
names difficult to pronounce, such as Melchise- 
dech, Jerusalem ; the numbers of the Com- 
mandments, Sacraments, Works of Mercy, etc. 
(c) When a definition is being developed, the 
characteristics, i.e., the essential elements, of 
the idea may be written on the board in order 
to give the children a clear and distinct knowl- 
edge, e.g., when explaining the idea " Sacra- 
ment " write down the three characteristics, 
(1) the outward sign, (2) inward grace, (3) the 
institution by Christ. (See also above, pp. 246, 
271, 274.) (d) With divisions and classifica- 
tions, some catchwords, or simply the initial 
letters of the corresponding words, may be 
written on the board in order to give a general 
view of the matter and to lighten the work of 
memorizing, (e) The succession, the connec- 
tion, the effects, of certain facts and events may 
be indicated by means of lines or bars ; the 
consequences of virtue and of sin, the parts of 
the Mass or of some Sacrament, etc., can all 



Christian Doctrine 319 

be indicated on the board. (/) Geographic 
outlines, the respective distance and site of 
places, can often be more clearly drawn on the 
board than on the finest wall map. Diagrams 
will give a clear idea of the spread of the 
Gospel, the growth of the Church, the extent 
of her foreign missions, similar to diagrams 
used in geography books, showing the com- 
parative extent of countries, the number of 
their populations, or the distribution of races 
and of religions over the world, (g) Diagrams 
and outline sketches will also be very useful in 
liturgical explanations, (k) Lastly, the black- 
board offers a ready means for impressing 
some religious truth, especially moral lessons, 
upon the children by the help of emblems, 
symbols, and allegorical drawings (such as are 
often found in French pictorial catechisms), 
of alliterations, acrostics and anagrams. But 
it is here particularly where lurks the danger 
of abuse. What Mr. Beard says of alliteration 
applies to them all : they are " good when used 
in moderation and for the purpose of assisting 
the memory ; but complicated rebuses and far- 
fetched ingenuity are abominations in the 
Sunday-school." 

4. Where local needs leave no other choice, 
we would not object to the blackboard in the 
church if it helps the lesson. 



320 



Christian Doctrine 



EXAMPLES 



I. The doctrine of the Blessed Trinity can 
be illustrated by referring to the fact that in 




the white ray of light there are three colors, for 
when it passes through the prism it is decom- 
posed into the three primary colors, yellow, red, 
and blue. 

This triangle is a fitting, though imperfect, 
representation of the Blessed Trinity. There 




Three triangles as you look from each base line ; 
yet all three but one ; distinct but not separate. 

is a complete and perfect triangle arising from 
each of the three base lines, three distinct tri- 
angles, and yet the three in reality are but one 



Christian Doctrine 



3 21 



triangle, an image of one divine nature and yet 
three distinct (not separate) persons. 




Shamrock 

3 leaves but one plant 

The sign by which St. Patrick explained 
the Trinity to the pagan Irish king. 

The relation and processions of the Divine 
Persons can be illustrated by means of the tree. 







As the trunk comes from the root, and from both 
proceeds the crown on which grow the fruits,, 
so the Son (2) proceeds from the Father, (1) and 
from both proceeds the Holy Ghost, (8) whose 
fruits in souls are the twelve virtues mentioned 
by St. Paul, Gal. v. 22, 23 



322 



Christian Doctrine 



2. The hypostatic union of two natures in 
Christ, and their properties (Athanasian Creed : 
soul and body = one man ; God and man = one 
Christ). 



Man 



r spiritual . 
. J invisible . 
j immortal . 
^ life-giving 
r material . 
visible 



body 



mortal 



eternal 

invisible 

impassible 

principle of grace 

temporal 

visible 

passible 



divinity 



humanity J 



^Christ 



life-receiving instrument of grace 



3. The two Precepts of Charity as the foun- 
dation of the other Commandments (see pp. 1 39, 
352, 356): — 





§\< 


\. ,. 


<# ^v 


N^s^^J 


Vvs 


1 


s 







. > 





r s 4 Corporal Works of Mercy 
7 



: |Spi'rituat Works of /"Aercy 



4. The Ten Commandments are well ar- 
ranged on two tables, as mentioned by Moses 
in Deut. x. 3, 4, which, however, were written 
upon on both sides, Exod. xxxii. 15 : — 



Christian Doctrine 



323 



G0<U *«ct S: 



'^and 



I- Ado 
******* 

****** 

li^ntativs 



5. The introductory part of the Mass. 



injury'^" 5 
jj.lnnocence 

UIL Honor 



hold 




GoapelC 



Cre-t-do 



Gloria 



Colled 



Epiotie 



Wail. 



twtraiM 



I Prayer at the attar steps. Confiteor. 

6. The doctrine that all grace comes from 
the bloody sacrifice of the Cross can be illus- 
trated as follows : — 

n 



S&crifi 




7Sacrame.nfs 



324 



Christian Doctrine 



or by the well-known picture showing the blood 
flowing from the Cross upon the altar at w T hich 
a priest is offering the sacrifice of Mass. From 
there the stream of the waters of life flows to a 
large fountain basin, from which they run out 
in seven channels at which the faithful come 
to drink. 

7. The typological character of the Mosaic 
tabernacle, or the Jewish temple, according to 
St. Paul to the Hebrews, ch. ix. (Figure I.), and 
its analogy with a Catholic church-building 
(Figure II.), may be thus represented: — 



I. 



1 


The Court 






3 The Holy of Holies 
Heaven 

1 The Holy 
The Church 






The World 





8. The following diagrams may serve to 
illustrate the order of the ecclesiastical year. 
On the blackboard the three cycles can be set 



Christian Doctrine 



325 



H. 




3 The altar arvd 
Tabernacle « ■ 

The Holy of Holies* 



1. The Court 

The MM 



side by side to give a general view of the year 
at one glance. It comprises the three cycles 
of Christmas, Easter, and Pentecost, each of 
these feasts being the central point between a 
preparatory and supplementary period. In 
these diagrams the Sundays are indicated by 
the shorter, feastdays by the longer, lines or 
bars. The wavy lines indicate Ember Days, 
and dotted lines mean that such Sundays or 
feasts are changeable, that is, do not always 
occur at the same place in the order of the 
ecclesiastical year. 



326 



Christian Doctrine 





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a. 

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to 



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I. Christmas Cycle 

Christmas, 25th December, is preceded by 
the four Sundays of Advent, the first of which 
is always the Sunday nearest the feast of St 
Andrew (30th November). It can not be earlier 
than the 27th November nor later than the 
3d December. The feast of the Immaculate 



Christian Doctrine 327 

Conception (8th December) may fall within the 
first or the second week of Advent. Epiphany 



5SI& 



& 



& 






to 

«5 



O 

to 

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<y« 

w 
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CO CO * 
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SIB S|H 

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(6th January) may be followed by six Sundays. 
Yet if any of these are crowded out by Sep- 



328 Christian Doctrine 

tuagesima, they must be inserted between the 
twenty-third and twenty-fourth Sundays after 
Pentecost, to keep the number of fifty-two 
Sundays in the year. (See p. 330.) Purification 
B. V. M., or Candlemas (2d February) may fall 
within the third or fourth week after Epiphany 
or come after Septuagesima. The Christmas 
Ember Days are always in the third week of 
Advent. 

II. Easter Cycle 

The Easter Cycle begins with Septuagesima 
Sunday (Sept.), which may fall anywhere be- 
tween 1 8th January and 2 2d February. Then 
follow Sexagesima (Sex.), and Quinquagesima 
(Quinq.), with Ash Wednesday (between Feb- 
ruary 4 and March 11), and the six Sundays 
of Lent, the two last being Passion and Palm 
Sundays. The Annunciation B. V. M. may 
come anywhere between the second Sunday 
of Lent and the third day after Easter, while 
St. Mark's Day may fall as well on Easter 
Sunday as on the first Rogation Day, or any 
day between these two. The Spring Ember 
Days always follow the first Sunday of Lent. 
The feast of Easter, between the 2 2d March 
and the 25th April, is always on the first Sunday 
after the first full moon following the 21st 
March, or the vernal equinox. This feast 



Christian Doctrine 



329 




33° Christian Doctrine 

regulates the greatest part of the ecclesiastical 
year, as Pentecost with its cycle follows with 
mathematical regularity, i.e., fifty days after 
Easter. The Rogation Days are Monday, 
Tuesday, and Wednesday of the fifth week 
after Easter, Thursday being Ascension Day. 
From Ash Wednesday to Easter are six 
weeks plus four days, being forty-six days; 
taking off the six Sundays leaves forty fast 
days. From Easter to Ascension are five 
weeks plus five days, being altogether forty 
days. 

III. Pentecost Cycle 

After the feast of the Ascension (forty days 
after Easter, Acts i. 3) the Pentecost Cycle 
begins. Whit Sunday falls on the fiftieth 
day after Easter, hence Pentecost (Acts ii. 1). 
The next Sunday is Trinity Sunday A and 
the Thursday after this the feast of Corpus 
Christi ©. Then follow from twenty-four to 
twenty-eight Sundays, according as it becomes 
necessary to fill out the time between the 
twenty-third Sunday after Pentecost and the 
first Sunday of Advent, which depends princi- 
pally on the earlier or later date of Easter, 
which equally regulates the number of Sun- 
days after Epiphany (see Christmas Cycle). 
The Summer Ember Days fall within Pente- 



Christian Doctrine 331 

cost week; those of Fall follow immediately 
after the feast of the Exaltation of the Holy 
Cross (14th September). The more notable 
feasts of this season are indicated in the 
diagram together with their dates. The cen- 
tral feast, Pentecost, may fall on any day 
between the 8th May and the 13th June. 

Art. 4. — Text-books 

History bears witness to the great utility of 
text-books in Christian Doctrine, especially of 
the Catechism. The advantages of a text-book 
are the following : (a) It gives the Catechist an 
assurance that he teaches the essential truths 
of religion in their integrity and doctrinal 
purity, without serious omission and without 
admixture of falsehood, (b) It relieves the Cate- 
chist from considerable labor in impressing the 
subject-matter on the minds and memories of 
the children. He can devote more time to 
solid explanation ; the children can memorize 
from the book, (c) It enables him quickly to 
recall to the memory and attention of the chil- 
dren matter previously learned, (d) It enables 
parents to help their children to learn at home. 
(e) It insures uniformity of religious instruction 
in all schools of the diocese or province, so that 
a change of teacher or of parish causes no harm 



3$2 Christian Doctrine 

or loss to the religious instruction of the chil- 
dren. 

Inasmuch as in the ordinary Christian Doc- 
trine class or Sunday-school, no text-books are 
used in Church History or Liturgy, unless in 
the highest grades, the question at present turns 
particularly on Catechisms and manuals of 
Bible History. Those text-books, as in fact all 
class-manuals, must be used in a suitable man- 
ner, or they will do more harm than good. The 
Catechist should bear in mind what follows : — 

i. The manual, or text-book in Christian 
Doctrine, is not a finished treatise or full in- 
struction, since it is not destined to take the 
place of the free and living word of the Cate- 
chist. It is not the book, but the Catechist, who 
teaches, for " faith comes by hearing," not by 
reading. The manner in which Our Lord, and, 
after His example, the Apostles, taught must 
be the Catechist s criterion. It is only after 
the children have been brought to understand 
the truths of religion (perhaps at the end of the 
lesson) that the corresponding paragraph should 
be read from the book. Hence the Catechist 
commits a great fault when he sets too high a 
value on what is printed, or when, out of indo- 
lence, he prefers the book to oral instruction. 

2. Text-books for Christian Doctrine classes 
are nothing more than study books, or memory 



Christian Doctrine 333 

aids, whose object is to assist the children in 
recapitulating and committing to memory the 
matter gone over in school. This must not, 
however, diminish the respect due to the Cate- 
chism, which is the handbook officially pre- 
scribed by the Church as a safe guide for the 
Catechist in giving religious instructions. 

3. Children who can not read well should 
have neither a Bible History nor a Catechism, 
i.e., they should not use a book. At least they 
must not be allowed to read these books in class, 
for precious time would be uselessly spent in 
spelling exercises, and, besides, the children 
would not be able to grasp the thoughts con- 
tained in what they read. Moreover, a book 
which causes them so much labor and trouble 
can not be pleasing and agreeable to them. 

4. If, however, the children can read well, 
and hence are in possession of a text-book, the 
Catechist must, as far as possible, keep to the 
wording and order of the book, especially of 
the Diocesan Catechism. For only in such a 
case can he be sure that the Christian doctrines 
are taught free from error, and that nothing 
essential or important is omitted. A Catechist 
who would set aside the official Catechism on 
account of its defects, and teach the children 
according to his own fancy, would not be acting 
rightly. Even an imperfect book can be made 



334 Christian Doctrine 

serviceable for good instruction, for the value of 
the book depends, in a measure, upon the skill 
of the teacher. Bishop Sailer rightly says, " No 
Catechism is capable of doing what alone the 
living word and example, and still more the living 
Spirit of truth, can accomplish." Certainly, it 
can not be denied that more can be effected by 
a good Catechism than by an inferior one, just 
as work can be done better and more easily 
with a good tool than with a bad one. 

5. Text-books must not be changed too 
often, for this is very hurtful to the progress of 
the children. Rev. A. A. Lambing, p. $7) 
strongly insists that the Catechist be especially 
on his guard against changing the text-books. 
Should the question arise, it is his duty to com- 
pare the new book with the old and examine 
carefully into their relative merits. And should 
the new one be found to be the better, a further 
question remains to be settled, viz., whether the 
benefit of the new book fully repays the expense 
and inconvenience consequent upon a change. 
He wisely observes, " The number of our Cate- 
chisms and the numerous faults that abound 
in them ; the readiness with which we take to 
anything new; the requests of teachers, . . . 
and all the other circumstances that may seem 
to argue in favor of a change, must be regarded 
with caution and distrust. Of this much, how- 



Christian Doctrine 335 

ever, he may be certain : that there are always 
disadvantages to be met, while the advantages 
are at most doubtful. For these reasons let 
his changes, if any, be few, and adopted after 
mature deliberation." 

For the same reason it is not advisable to 
use a small and a large, and, perhaps in addi- 
tion to these, a middle or intermediate, Cate- 
chism, each different from the other, so that 
the children are forced to learn the truths of 
religion now in one form and again in another. 
The objection does not apply where those 
Catechisms are in reality but one and the same 
Catechism in three successive stages of growth, 
retaining each the same arrangement and ex- 
pression or wording. 

For pedagogical reasons it is most desirable 
to keep the same text-book as long as possible, 
so that the children may become thoroughly 
familiar with it and with its forms and expres- 
sions. 

6. In view of the principles laid down in 
Ch. in. p. 184, two special questions pre- 
sent themselves, namely, the uniformity of 
the text-books used in some one school of 
Christian Doctrine or Sunday-school; secondly, 
the uniformity of such text-books in all the 
Catholic schools and Sunday-schools of the 
country. In regard to the first a writer in 



336 Christian Doctrine 

the A. EccL R., February, 1897, PP- ^4 U 
proposes a graded series of catechetical text- 
books, "from the lowest to the highest class- 
book, after the style of school readers or 
similar books now in general use. The Balti- 
more Catechism, Deharbe, Gaume, and several 
other works of the kind are now used, with 
a Bible History and a final year of Jouin, 
Schouppe, or other like compendiums. ... It 
is certainly desirable that the study of religion 
for the young should be made progressive, and, 
in the better sense of the word, popular; but 
it is difficult to comprehend how the results 
can be attained under the present diverse 
methods." The idea here proposed deserves 
the fullest consideration from the hierarchy 
and the clergy at large. While new, it cer- 
tainly embodies an important pedagogical prin- 
ciple ; and while at first sight it appears 
difficult, it is not impossible, and if properly 
realized must lead to splendid results in Chris- 
tian Doctrine classes. 

To introduce an absolute uniformity of relig- 
ious text-books in all the Catholic schools of 
the United States is utterly impossible. Many 
efforts have been made in regard to the Cate- 
chism. Each of our Plenary Councils of Amer- 
ica, in view of the immense advantages of such 
a uniformity and of the equally great disadvan- 



Christian Doctrine 337 

tages of the diversity of Catechisms with us, 
tried to attain the much desired result, and 
each failed. It is well known that the Vatican 
Council attempted to do the same for the 
world, but that great obstacles arose against 
the project. It is impossible to say whether 
a decree, prescribing a uniform Catechism for 
the whole Catholic world, would have been 
adopted, had the Council been able to finish its 
work. There can be no doubt whatever that 
" uniformity in Christian Doctrine, which is of 
great importance at all times and places, is 
especially so in our own time and country" 
{A. Eccl. R., November, 1895, p. 383, referring 
to the question about the Baltimore Cate- 
chism). While truth and unity of faith or 
belief is the all-important and absolutely neces- 
sary thing, uniformity of discipline in the 
expression and profession of faith comes next, 
and ought not to be sacrificed for mere con- 
sideration of disposition, method, and form. 
Where a uniform Catechism is prescribed in 
the diocese, no pastor or Catechist ought to 
introduce another Catechism without the ex- 
plicit permission of the Ordinary. The same 
applies, as observed already, to other text- 
books officially ordered to be used in Christian 
Doctrine. 

7. As regards the external make-up and ap- 



338 Christian Doctrine 

pearance of text-books in Christian Doctrine, 
they ought herein to correspond with the dignity 
and high character of the subjects contained in 
them. Pearls and jewels are set in gold. It 
is, therefore, an insult to the text-book and the 
sacred truths it contains when everything about 
it, print and paper and binding, is bad or of a 
cheap sort. All this ought to be good and 
attractive, as the book is intended to last a life- 
time, and to be used even w r hen school years 
are over. The endeavor to produce cheap text- 
books should not be carried so far that a Cate- 
chism can be bought for the price of a daily 
newspaper. To a child a shabby book conveys 
the idea of worthless contents. 

With regard to print, only large and clear 
type should be used, to make the lines easily 
legible. What can not be read with comfort, 
injures the eyesight and fills the reader with 
disgust for the book. Dupanloup (p. 163) makes 
the same remark in regard to the book of the 
Epistles and Gospels. " It is often printed on 
poor paper from illegible type, and almost always 
unsuitably bound ; it is easy to see why the chil- 
dren do not sufficiently respect it, why too often 
they mix it up with their commonest books, 
and reckon the study of it as among the least 
important and the most wearisome." A proper 
and judicious choice of different types for head- 



Christian Doctrine 339 

lines will help to make the arrangement and 
divisions more perspicuous. Moreover, the 
varying degrees of importance of the text 
should be forcibly brought out by printing the 
sentences or parts of primary and essential im- 
portance in larger type. But everything likely 
to confuse children, such as stars, crosses, brack- 
ets, etc., should be carefully avoided. Cate- 
chisms are usually arranged in the form of 
questions and answers, which should be dis- 
tinguished by different type. In regard to 
illustrations, there can be no doubt that, if dis- 
creetly selected and arranged, they will greatly 
enhance the pedagogic value and usefulness of 
any religious text-book written for the use of 
children. (See above, pp. 302 ff.) 



Art. 5. — The Catechism 
A. Requisite Qualities 

1. A good Catechism must be easy to learn, 
because it is written first of all for children and 
the unlearned. 

(a) The expressions used must be simple ; 
theological, that is to say technical, terms must 
be avoided as much as possible, as well as for- 
eign, old-fashioned, or obsolete words. This, 
however, does not strictly apply to terms and 



340 Christian Doctrine 

phrases which, though not used in everyday 
conversation, still have a traditional value and 
place in religious parlance. (See pp. 203 f.) 

When learned and foreign words are used, 
the children are offered, not bread, but a stone. 
Many of the religious text-books, especially 
those for higher grades, teem with technical 
expressions. How much harm is done by 
these books is proved by the dislike, which, 
sooner or later, is manifested for them by 
the pupils. How great a mistake the use of 
incomprehensible words is, is shown by con- 
trasting such books with the teaching of the 
Saviour Himself and of the Holy Scriptures. 
Both speak in ordinary, everyday language ; 
they appeal directly to the understanding and 
the heart of humanity. In a word, simple lan- 
guage is the language of the heart. 

For this reason a Catechism should not be 
an abridgment of a theological text-book, nor a 
manual of religious science. 

There are other reasons why theological com- 
pendia are not suitable even for higher grades 
in school. Candidates for the priesthood, whose 
intellects are more developed and whose needs 
are quite different, require and receive very dif- 
ferent teaching from that of ordinary people. 
It is superfluous to give to children more re- 
ligious instruction than is necessary for them 



Christian Doctrine 341 

to lead a Christian life. The only aim of the 
theological manual is to increase knowledge, 
not to train the heart and mind to noble en- 
deavor ; other means are adopted in theological 
colleges for the training of the character and 
the will. A Catechism which is simply a theo- 
logical compendium makes religion a mere 
matter of reason. 

(b) A Catechism should have short sentences 
and no long paragraphs. 

(c) Its contents should, moreover, be so 
arranged and divided that the whole matter can 
easily be seen at a glance. By this the children 
get a much clearer hold of the subject treated. 
A simple, practical division of subject is easy to 
achieve, because all the great truths of religion 
are linked together, and form, as do the limbs of 
our bodies, one organic whole. In a Catechism 
the simplest division is always the best. 

The best division, no doubt, is that of De- 
harbe's Catechism. It begins by stating the 
end of man, which is attained (1) when he 
believes the truths revealed by God ; (2) when 
he keeps God's Commandments ; (3) when he 
uses the Means of Grace — the Sacraments and 
Prayer. The three divisions of the Catechism 
are, therefore : Faith, the Commandments, and 
the Means of Grace, a mode of dividing the 
subject of religious instruction which has always 



34 2 Christian Doctrine 

been customary in the Church. This is proved 
by the Catechisms in use in the Middle Ages 
as well as the Catechism of the Council of 
Trent. All explain the twelve articles of the 
Creed, the Ten Commandments of God, the 
Seven Sacraments, and the seven petitions of 
the Lord's Prayer, though not always in the 
same order of sequence. With such a division 
Christian Doctrine is practically built upon the 
foundation of certain religious formulas which 
the children have already learned at home. 
When the " end of man " is placed at the very 
beginning of the Catechism, as the keynote of 
its contents and the basis of its divisions, it is in 
full accordance with the teaching of the Saviour, 
whose discourses were all summed up in the 
" one thing needful " ; moreover, in this day of 
materialism, it is of the utmost importance that 
great stress be laid on the final reason of man's 
life on earth. 

Catechisms with ingenious and artful divi- 
sions have never had a long existence, because 
they were soon found to be utterly unpractical 
for children. It may also be observed here, with 
the editor of " Le Catechisme de Leon XIII.," 
p. 112, that for the smaller children the divi- 
sion of the Catechism is of little or no impor- 
tance ; what they need first of all are particular 
ideas or- truths with some particular rules of 



Christian Doctrine 343 

Christian life, a few concrete notions suited to 
their age and understanding. Only later, when 
they have learned the portions of the Catechism 
piece by piece, and when their minds are more 
developed, must their attention be called to the 
arrangement or division of the Catechism and 
the connection of its different parts. 

(d) The text proper of the Catechism must 
not comprise too much, otherwise it becomes 
unsuitable for children. It is noteworthy that 
the shortest Catechisms have had the longest 
life. That of Bellarmin, with only ninety-five 
questions, has been in use in Italy for three 
hundred years. It is said of Canisius that dur- 
ing the last years of his life he began to shorten 
his Catechism. 

2. A Catechism should also serve for Chris- 
tian edification, so that it will be a pleasure to 
recur to it in later life. The actual text of a 
Catechism may be short and dry ; but it should 
always have explanations in small type to elu- 
cidate the text and make it interesting. 

In these explanations prominence should be 
given to the word of God ; the sayings of Christ, 
especially, should be introduced with other 
striking quotations from the Holy Scriptures. 
As experience proves, an evident blessing 
rests upon quotations from the Bible. Protes- 
tants, who cling so strongly to the Bible, owe 



344 Christian Doctrine 

much to the use of quotations from it. Christ 
Himself is our example in this respect, for He 
loved to refer to the Holy Scriptures. All 
other expressions, no matter how famous or 
beautiful, can not compare in worth and power 
with the word of God. The words of Christ 
should not be quoted wrenched from their con- 
text; but it should also appear when and in 
what connection they were spoken. 

In addition to Bible quotations, the explana- 
tions in smaller type should include similes, 
antitheses, and sayings from the lives and writ- 
ings of saintly and celebrated men. Such ex- 
planations help much to lighten the labor of 
the Catechist, especially in the first few years 
of his work ; they prevent the children from 
forgetting, after class, the moral and edifying 
parts of the lesson received ; they stamp that 
religious doctrine more deeply on the mind, 
because every one remembers well what takes 
his fancy ; moreover, they often lead grown 
people to take the book up again in later years. 
Hence, in a certain sense, the Catechism should 
be a book for the people. 

The advocates of a bare and small Catechism 
argue that it is only meant for school children. 
On this point Bishop Ketteler says : " This 
idea was sown by the spirit of darkness. The 
Catechism should be in the hands of children 



Christian Doctrine 345 

and parents, of the learned and the ignorant, of 
rulers and subjects ; it should be the first and 
most important book in every home." Again 
he says, " He who dares to say he can learn no 
more from the Catechism, will be convicted of 
falsehood by the very angels of heaven; for 
even they, in the light of the glory emanating 
from God Himself, may yet grow in the knowl- 
edge of the truths contained in the Catechism." 
Another bishop, Giraud of Rodez, declared: 
" This little book is not sufficiently esteemed ; 
people forget that its few pages enshrine all the 
treasures of wisdom. If a Catechism had fallen 
into the hands of a Socrates, a Plato, or an 
Aristotle, with what astonishment and admira- 
tion would these men have been seized." If, 
therefore, the Catechism is to have some attrac- 
tion for grown people, it ought not to repel the 
reader by its dryness, but should clothe religious 
truth in a pleasing garb. 

3. A Catechism should be opportune or 
seasonable, i.e., adapted to the spirit and the 
needs of all who are to use it. Hence it must 
keep in view the errors and evils of the day, 
and the assaults made upon religion and the 
Church. Naturally, this applies to the text- 
book used in the higher grades. A Catechism 
which at the present time is silent on dueling, 
anarchy and socialism, cremation, Christian 



346 Christian Doctrine 

education, Church and State, secret societies, 
reading of light literature, labor and wages, etc., 
is not worth much. For this reason it is impos- 
sible, as time goes on, to use one Catechism, 
without any change at all. Just as the soldier, 
as the years roll by, must be provided with new 
weapons, just as the physician must adopt new 
remedies for the new diseases constantly devel- 
oping, — so must the priest as a good soldier of 
Christ, in the awful conflict between the king- 
dom of God and the kingdom of this evil world, 
arm himself with new weapons, and, as a good 
physician of spiritual maladies, have recourse to 
new remedies. For the same reasons it is not 
possible to use an absolutely uniform Catechism 
for all countries and nations of the earth, where 
the circumstances, spiritual and temporal, differ 
so much. It is indeed most desirable, and may 
not be quite impracticable, to have one and 
the same Catechism for Catholics of the same 
countries and the same language. In fact, a 
Catechism might be made for the whole Chris- 
tian world, substantially uniform in all its main 
parts and subjects, and at the same time leaving 
room for special matters according to the 
special or particular needs of certain countries 
or nations. Such was the opinion which pre- 
vailed in the Vatican Council on the Cate- 
chism question. 



Christian Doctrine 347 

4. A Catechism must be correct, whether 
viewed from the theological or from the peda- 
gogical standpoint. There must be absolutely 
no error or misstatement in matters of faith or 
of morals ; every doctrine stated must be the 
same as taught by the holy Catholic Church. 
For this reason the Church requires that every 
Catechism (like all other books on religious sub- 
jects) should be approved by ecclesiastical au- 
thority, i.e., bear the " Imprimatur." Moreover, 
Catechisms to be used in the schools must have 
the sanction of the Bishop of the diocese. 

Furthermore, a Catechism must not ignore 
the principles of education and of its right 
methods, — it must in this regard have the same 
qualities as the instruction given by the Cate- 
chist. (See above, p. 176.) To the Catechist 
who neglects the correct methods of teaching, 
the most perfect loyalty to the teachings of the 
Church and solid theological knowledge are of 
no more use than are stores and commodities to 
the merchant who does not know how to bring 
his wares to market. 

B. Defects 

The following are the chief faults of many 
modern Catechisms : — 

1. They contain too many technical terms 
and phrases unintelligible to the child, though 



348 Christian Doctrine 

suitable enough in a higher class. To the 
undeveloped mind of the very young they are 
like artificial food adulterated with unwhole- 
some matter. Some expressions are too diffi- 
cult and technical for small children ; yet these 
expressions must be explained and learned later 
on in the higher grades, as they are " naturalized " 
in the religious language and used in the ordi- 
nary instructions for grown people. Every adult 
Catholic ought to know their meaning. Such 
phrases are, for instance, " sacramental " grace, 
the " ordinary " minister of the Sacraments, 
" reborn " in Baptism, " practical " Christianity, 
Christ is u substantially " present, etc., not to 
mention " regeneration," " sanctification, " in- 
carnation," " redemption," etc. 

2. Their sentences are too long. Some para- 
graphs are, indeed, of such forbidding length 
that they seem to have been constructed with 
a view to worrying the children, making teach- 
ing a burden to the Catechist, and rendering 
religion hateful to all alike. 

3. They contain too many useless words and 
questions. Many things might be put much 
more concisely. 

4. They have too many divisions, which 
children, with their immature intelligence, are 
quite unable to understand. It is forever 
first, second, third, and so on. If the state- 



Christian Doctrine 349 

ment, "Qui bene distinguit bene docet" (He 
teaches well who distinguishes well) be true, 
equally true is the saying, " Simile confuso est 
quidquid in pulveretn sectum est" (What is 
ground to powder will get mixed up). 

5. They do not take into account the ten- 
dencies, circumstances, and needs of the pres- 
ent times, and deal only with things of the 
past. The only improvement made upon 
earlier Catechisms is the modern spelling and 
grammar. 

6. Questions and answers are often quite 
incorrect : (a) because the answer gives more 
than has been asked for; (b) the answer does 
not correspond with the question, especially 
where the same word should be used ; (c) the 
questions, being often childish and ridiculously 
easy, encourage inattention and thoughtlessness 
in the pupil. 

7. The following are the reasons for the 
failure of most of the Catechisms produced in 
the eighteenth and early nineteenth century: 
(a) the mode and manner of treatment observed 
in old Catechisms were in nearly every case slav- 
ishly copied, — any improvements were purely 
verbal ; (b) the principles of true pedagogy, to 
make teaching perspicuous and uniform, at- 
tractive and not merely instructive, etc., were 
too little considered ; (c) little account was taken 



350 Christian Doctrine 

of the special circumstances and needs of the 
day; (d) the chief stress was laid on hard and 
dry definitions to be learned by heart, as if 
religious instruction were an exercise of the 
intellect only. This applies equally to their 
treatment of moral doctrines, which, more than 
others, appeal to the heart and feeling. 

There is in many regards a decided improve- 
ment in Catechisms more recently published. 

C. Catechetical Formulas 

The following are the most important for- 
mulas which constitute the skeleton of the 
Catechism. Besides these there are others, 
mostly in the form of enumerations to serve 
the memory, for instance the three theological 
virtues, the four cardinal virtues, the eight 
beatitudes, the six sins against the Holy Ghost, 
the four sins crying to Heaven, the three Evan- 
gelical counsels, the four last things, the nine 
ways of sharing another's sin, the seven gifts 
and the twelve fruits of the Holy Ghost. (See 
above, pp. 158 f., 280.) 

1. The Apostles' Creed. This Creed has 
been used from the first as the foundation of 
Christian Doctrine because it sums up, in proper 
sequence, all the important articles of faith, or 
at least it implies them all. (See p. 157.) 



Christian Doctrine 351 

Only the leading clauses of this Creed come 
from the holy Apostles. During the first five 
years of the Christian era, according to the 
necessities of the times, explanatory clauses 
were added to the words of the original pro- 
fession of faith. It was not until the sixth 
century that the Apostles' Creed assumed its 
present form. Although the usual number, 
twelve, of the articles of the Creed has no 
necessary connection with that of the Apostles, 
yet it was evidently used with a view to indicate 
its authors, as the name also implies. 

The Apostles' Creed was used as the profes- 
sion of faith at baptism, and was originally an 
abridgment of the preaching of the Apostles, 
and perhaps of the previous preparatory instruc- 
tion of the candidate. 

While some distinguish three different parts 
in the Apostles' Creed, namely the doctrine of 
God the Father and the Creation (a. 1), of God 
the Son and the Redemption (aa. 2-7), of God 
the Holy Ghost and the Sanctification (aa. 8-1 2), 
others consider aa. 1 1 and 1 2 to form a fourth 
part, the consummation of all things. Bishop 
Dupanloup divides it into five parts ; namely, 
the doctrines of the Father (a. 1), the Son (aa. 
2-7), the Holy Ghost (a. 8), the Church (aa. 9, 
10), and Eternal Life (aa. 11, 12). 

2. The Ten Commandments. The moral 



352 Christian Doctrine 

doctrine of the Church has from the first been 
founded upon the Ten Commandments, because 
they sum up in orderly sequence the most im- 
portant duties of the Christian. No human 
code of morality could aspire to vie with that 
compiled and given forth by the all-wise God. 
The formula of the Ten Commandments as 
used in the Catholic Catechism does not ex- 
actly correspond with that delivered to Moses, 
Ex. xx. and Deut. v. It presents rather an 
abbreviation of the Jewish Decalogue, retain- 
ing the mere substance of the law and leaving 
out its reasons and motives. 

The Ten Commandments of God divide 
naturally into three parts: (a) the three first 
Commandments, which all refer directly to God 
Himself; {&) the fourth Commandment, which 
deals with our duties toward the representa- 
tives of God on earth ; (c) the last six Com- 
mandments, which refer to our duties toward 
ourselves and our neighbors. In the absence 
of all certain information, and in view of Ex. 
xxxii. 15, it is positively useless to dispute about 
the order and division of the Ten Command- 
ments on the stone tables which Moses brought 
from Mount Sinai. Some try to prove that the 
two tables were divided at the fifth Command- 
ment, by the fact that Our Saviour, in summing 
up our duties to our neighbor, begins with the 



Christian Doctrine 353 

fifth Commandment of God. (See St. Matt. xix. 
18, and St. Luke xviii. 20.) 

The connection between the first three Com- 
mandments is as follows : God, as king of kings, 
demands in the first worship and faith, in the 
second honor, and in the third service. Many 
are of opinion that these first three Command- 
ments demand that God should be honored in 
spirit, in word, and in deed, or in the opinion 
of St. Thomas Aquinas, in the reverse sequence, 
in deed, in word, and in spirit. St. Augustine 
refers them to the Unity, the Truth, and the 
Goodness of God. Others connect them with 
the doctrine of the Holy Trinity. But all these 
explanations are too fanciful to be suitable for 
a school-book. 

In the last six Commandments God protects 
the highest good of man, — in the fifth his life, in 
the sixth his purity, in the seventh his property, 
in the eighth his honor, and in the ninth and 
tenth all his household. 

3. The Six Commandments of the Church. 
There are in the actual legislation of the Church 
a great many laws and commandments binding 
under pain of sin. But they mostly relate to 
certain persons and classes only, or certain 
places and countries. There are comparatively 
few ecclesiastical laws which refer to all the 
faithful alike, and either absolutely or with 



354 Christian Doctrine 

slight variations bind Catholics all over the 
world. On account of their universal character 
these are sometimes called the chief command- 
ments of the Church, and they alone are the 
object of the corresponding catechetical formula. 
Although this formula, in regard to the order 
as well as to the number, varies very greatly in 
Catechisms written at different times and in 
different countries, yet for the last three hun- 
dred years it has been substantially the same as 
regards its contents. Pope Celestine V. (1294) 
enumerates four commandments: (1) fast and 
abstinence; (2) annual confession and com- 
munion ; (3) the forbidden times ; (4) paying 
of tithes. Bellarmin in his Catechism (1598) 
established the following six: (1) Mass on Sun- 
days and holy days; (2) annual confession; (3) 
Easter communion; (4) fast; (5) abstinence; 
(6) forbidden time for marriage. While the 
law of tithes, tolls, and taxes in support of 
the Church is still found in many old and 
new Catechisms, Catechisms published in the 
United States instead of it add the law of sup- 
porting the Church, together with the other one 
" prohibiting membership in a secret society." 
This is undoubtedly a most wise and necessary 
innovation. 

Children will conceive a greater regard and 
reverence for the commandments of the Church 



Christian Doctrine 355 

if the Catechist can make them see how by 
their help she leads us on to a correct and more 
perfect observance of the Commandments of 
God and the Christian law. 

4. The Seven Sacraments. The usual enu- 
meration of the Seven Sacraments is that 
adopted at the Council of Trent. It is very 
thoughtfully arranged, showing at once their 
internal connection. The formula may be 
divided into three parts. To the first belong 
Baptism, Confirmation, and the Holy Eucha- 
rist, which were always administered in this 
same order in the first centuries of the Chris- 
tian era. The spiritual life begun in Baptism 
was increased and strengthened in Confirma- 
tion, and gradually brought to final perfection 
in the Sacrament of the Altar. 

To the second part belong Penance and 
Extreme Unction, the former to restore the 
spiritual life lost through mortal sin, the latter 
the complement of the Sacrament of Penance 
in danger of death by sickness. To the third 
part belong Holy Orders and Marriage. Un- 
like the foregoing, these two Sacraments can not 
be received by all, but only by certain persons, 
and serve not so much to insure the perfection 
of the individual as that of the whole Christian 
Church. Holy Orders, being the more worthy 
and honorable, takes precedence of Marriage. 



356 Christian Doctrine 

5. The Lord's Prayer, Hail Mary, and the 
Angelus. The form of prayer taught by Jesus 
Christ Himself (Matt. vi. 9) is made a chief 
feature of every Catechism, because it includes 
everything which man can ask from God, and 
is the best possible model from which a child 
may learn how to pray. 

Tertullian (240) calls the Lord's Prayer a 
compend of the Gospel. The division of the 
formula is quite perspicuous. After the open- 
ing address (" Our Father, who art in heaven," 
reminding us of the fatherhood and majesty of 
God, the chief ground of all prayer) follow the 
seven petitions, the first three referring to the 
honor due to God by all men, the last four indi- 
cating the various helps needed by man from 
God. 

The Hail Mary and the Angelus are forms 
of prayer consecrated by the universal prac- 
tice of the Church of God from the earliest 
ages. They must be explained to the children 
in the light of Bible History, in such a way as 
to make them understand the intimate relation 
between the Virgin Mother and her Divine 
Son. This will heighten their confidence in, 
as well as their love for, the Mother of God. 

6. Works of Christian Mercy. These for- 
mulas serve to impress upon the children the 
different ways in which the love of our neigh- 



Christian Doctrine 357 

bor must come to the relief of his bodily and 
spiritual needs. Until the end of the Middle 
Ages only six corporal works of mercy are 
mentioned, namely, those referred to by Christ 
in His discourse on the Last Judgment (Matt. 
xxv. 35). Later, however, in view of Tobias 
xii. 12 and Ecclus. xxxviii. 16, the burial of the 
dead was added to the list. 

The seven spiritual works of mercy are not 
enumerated together in any one place in the 
Bible, but are gathered from passages scattered 
throughout the Old and New Testaments. 

7. The Seven Capital Sins and the Opposite 
Virtues. The present formula is of recent 
date. Originally capital or chief sins was a 
term applied to those serious transgressions of 
the Commandments mentioned in Gal. v. 19. 
Pope Gregory the Great enumerates eight 
chief evil thoughts as the root of all sins. Since 
that time the term " Capital Sins " is used to 
indicate those evil inclinations in man which 
are the cause of all other sins. 

The various formulas, though differing from 
one another, agree in putting pride in the first 
place, and in counting only such as can be easily 
reduced to the threefold concupiscence men- 
tioned in 1 John ii. 16. There is nothing in 
the sequence of the various formulas to suggest 
any internal connection between the different 



35 8 Christian Doctrine 

sins. The formula of the seven capital virtues 
was devised long after that of the capital sins, 
and was evidently suggested by the idea of 
their contrast. 



Art. 6. — The Catholic Library 

The reading of good or bad literature exer- 
cises a powerful influence upon the moral and 
religious life of man. With good reason has 
the press been called " a power," for by means 
of bad reading man can be completely cor- 
rupted, as by good reading he will be spiritu- 
ally ennobled. This applies still more fully 
and with far greater force to children and 
youth, whose minds and hearts are by nature 
far more sensitive to every kind of moral influ- 
ence. Again, it applies to all forms of literature, 
to books as well as periodicals and newspapers, 
to serious as well as light literature. 

The apostolic warning of the Fathers of the 
III. Plenary Council of Baltimore, addressed to 
Catholic parents, should also inspire the Cate- 
chist with an earnest desire to help in realizing 
its wholesome lesson with his Christian Doc- 
trine class. They say : " Not only should the 
immoral, the vulgar, the sensational novel, the 
indecently illustrated newspaper, and publica- 
tions tending to weaken the faith in the relig- 



Christian Doctrine 359 

ion and the Church of Jesus Christ, be abso- 
lutely excluded from every Christian home, 
but the dangerously exciting and morbidly emo- 
tional, whatever, in a word, is calculated to im- 
pair or lower the tone of faith and morals in the 
youthful mind and heart, should be carefully 
banished. . . . Let the family bookshelves be 
well supplied with what is both pleasant and 
wholesome. . . . Remember that the develop- 
ment of the youthful character is intimately 
connected with the development of the taste 
for reading. Of books as well as of associa- 
tions may be held the wise saying, ' Show me 
your company and I will tell you what you are.' 
See, then, that none but good books and news- 
papers, as well as none but good companions, 
be admitted to your homes " (Pastoral Letter). 

A well-selected and properly managed library 
for the use of the Christian Doctrine or Sunday- 
school class is one of the most powerful helps 
in the religious instruction of youth. Many 
excellent and most useful practical remarks on 
this subject may be found in Lambing (pp. 
189 ff.) and especially in the series of articles 
on juvenile literature which appeared in the 
A. EccL R., December, 1896. 

In this matter two points deserve special 
attention, first, the selection of the books for 
the library; secondly, their use for the pupils. 



360 Christian Doctrine 

A. Selection of Books 

We would lay it down as a principle that " a 
limited collection of suitable books is more to 
be desired than filling the shelves of the library 
with every book for the young that can be found 
in publishers' catalogues. . . . For this reason 
great care should be taken in purchasing books V 
(Lbg., I.e.). Hence the Catechist ought to keep 
in view the following guiding principles : — 

1. No book must be allowed a place in this 
library the contents of which are not in strict 
conformity with Catholic doctrine and spirit. 
" Not all books that bear the imprint of a 
Catholic publisher possess the essential * Im- 
primatur ' of Catholic tone and spirit ; indeed, 
there are books having the distinct title of 
Catholic which nevertheless are anything or 
everything but Catholic. Let the quality, not 
the name or cheapness, of Catholic literature be 
the gauge of our selection" (A. EccL R„ I.e., 
p. 614). The main stock of the library ought 
to be books apt to arouse and foster the relig- 
ious, moral, and patriotic sentiments of the 
children. While the books need not be exclu- 
sively ascetic and moralizing, or purely doc- 
trinal, they ought not to be exclusively amusing ; 
but even works of fiction in such a library 
ought to be such as convey a doctrinal or moral 



Christian Doctrine 361 

lesson under an entertaining form, thus com- 
bining the agreeable with the useful. Again, it 
is easily understood that the books should con- 
tain more of what is worthy of imitation than 
shocking examples of vice and sin to be avoided. 
It is better to draw the young to the love of vir- 
tue by showing its beauty and merit, than to the 
hatred of vice by the sight of its horrible loath- 
someness, although this latter means of Chris- 
tian instruction may serve its purpose when 
wisely used, just as the black background of 
the painting brings out more strongly the 
beauty of the main figure or object. Again, 
the Catechist who selects the books for his Sun- 
day-school library should remember that their 
principal aim is religious training, not the teach- 
ing of the English language. On this point 
the A, Eccl. R., I.e., p. 571, very appropriately 
remarks : " The sensational fiction of the day 
we can well dispense with. Not so, however, 
with a large store of literature which, while not- 
equal in form or ideal conception to the best 
works of literary art, are nevertheless rightly 
instructive and capable of engaging the childish 
imagination in behalf of what is true and beau- 
tiful according to the highest wisdom of Chris- 
tian teaching. Our zeal for modernizing makes 
us far too exacting, and we cast aside as chaff 
the grain which still nourishes, although it may 



362 Christian Doctrine 

not be of the richest or the latest production of 
the field. The freshest is not always the most 
healthful, despite the fact that the new theory 
insists upon its being so. Let us be glad to 
hold on to the good old store of Catholic books, 
and welcome their simple and at times inferior 
diction for the sound food which they furnish 
to the mind and the heart. Exact grammar 
and exalted expression, though very desirable 
features of a nineteenth-century education, are 
not the elements which educate or even refine ; 
they make the child neither thoughtful nor 
moral." The same writer demands and explains 
that books for children ought to be instructive, 
elevating, and interesting. 

2. In regard to the contents of the books 
for a Sunday-school library, it is evident that 
those of a historical and narrative character are 
the first on the list, no matter whether they 
refer to real facts or fiction. Events from 
Sacred and Church History, lives of Christ 
and His blessed Mother, of the saints in the 
Old and New Testament, biographies of holy 
and celebrated persons ; then, also, the history 
of the country and its famous men, — all these 
books, written for children, should find a place 
in the Sunday-school library. As regards 
fiction, only a blind man who can not see the 
actual condition and happenings of the day, 



Christian Doctrine 363 

could exclude it from a Christian Doctrine 
library. The great writer of American Cath- 
olic juveniles, Rev. F. J. Finn, S.J., closes an 
excellent article on the subject in the A. 
Eccl. R., I.e., with these words : " Catholic 
stories for the young are, under present con- 
ditions, of the utmost importance, inasmuch as 
they supplement the training at school and at 
home ; inasmuch as they divert our young 
people from dangerous, or at least useless, 
literary channels ; inasmuch as they furnish 
God's beloved little ones with high ideals, 
which are received into minds the most plastic, 
the most open, the most sympathetic " (p. 580). 
Considering that a Sunday-school library ought 
to include books suited for the pupils of the 
lower and of the higher grades, it ought to 
include books adapted to the mental capabil- 
ities of the children, explanatory of Christian 
doctrines, of the Liturgy of the Church, of the 
constitution and external organization of the 
Church, of Christian life and its diverse phases 
(ascetics), etc. Even controversies and polemics 
in popular form may be sparsely represented, 
as they can do a great deal of good with the 
pupils of advanced classes. 

3. A Christian Doctrine or Sunday-school 
library ought also to contain a sufficient num- 
ber of books necessary and useful for the Cate- 



364 Christian Doctrine 

chists, be they religious or lay persons. These, 
as we remarked in The Sunday Companion, 
November 4, 1900, may be divided into four 
classes : — 

(a) Books on Pedagogy. There are certain 
general principles and rules which apply uni- 
versally to the instruction of children and the 
education of youth, whether secular or relig- 
ious; certain methods of instruction, whether 
the knowledge to be imparted be truths revealed 
by God or found by the unaided reason of man ; 
laws of morality and conduct of the natural as 
well as the supernatural order. Again, there 
are some general rules and methods of keeping 
order and discipline in a class of children which 
apply equally to every kind of school, whatever 
the object for which the children come there. 

It will, therefore, be of great help to every 
Catechist if he has some acquaintance with 
these general rules and methods of teaching a 
class of children, just as our teachers in public 
or parochial schools are supposed to have a 
sufficient knowledge of pedagogics. 

Unfortunately we have not a single book on 
pedagogics written in English by a Catholic 
author and from the Catholic standpoint, that 
is, in the light of Catholic faith ; while the 
current non-Catholic pedagogical literature is 
saturated with Protestant and materialistic doc- 



Christian Doctrine 365 

trines. And yet the Catholic religion alone 
can teach the true principles of education, as 
it alone teaches the true doctrine of man's 
moral nature. A most interesting and highly 
instructive article on " The Literature of Peda- 
gogics," written by a thorough scholar, Rev. 
Thomas A. Hughes, S.J., may be read in the 
A. EccL R., July, 1895. 

(o) Books of Catholic Information in Gen- 
eral. No one can impart to another mind 
what his own does not first possess. More- 
over, to make children " learn," that is, know 
and understand their religion, — the facts, 
truths, and laws of holy faith, — demands in the 
teacher a whole treasure house of religious and 
secular information from which he may draw 
whatever he needs for the purpose of explana- 
tion, illustration, comparison, argument, and 
persuasion. The Catechist ought not to be 
satisfied with being correctly informed on that 
subject only, whether in Catechism or Bible 
History, which the child is actually going to 
learn. He ought to know many other things 
that will help and assist him in making his 
teaching as attractive, interesting, useful, and 
easy for the child as it possibly can be made. 
Hence, he ought to have access to fuller exposi- 
tions of Catholic faith or belief, the Command- 
ments of God and of the Church, the Mass and 



366 Christian Doctrine 

Sacraments, the liturgy, feasts, and ceremonies 
of the Church, the history of the Church, her 
organization, her religious orders, her foreign 
missions, her saints, etc. A Catechist's library 
should also contain a Catholic Dictionary, an 
Introduction to Holy Scriptures, some books 
on Catholic Controversy, an Apology of the 
Christian Religion, and Evidences of the Cath- 
olic Church. 

(c) Manuals of Religious Instruction for 
Children. These books are to serve the Cate- 
chist as practical models, or examples and 
guides in the manner and method of explain- 
ing and imparting Catholic truth to children 
or classes of Christian Doctrine. 

{d) Books explaining the method and man- 
ner of teaching Sunday-school or of conducting 
Christian Doctrine classes, telling the Cate- 
chist how to teach Christian Doctrine, what 
principles to follow and what means to use in 
order to make his ministry successful. 

A number of books referring to the above 
four classes will be mentioned in the Appendix. 

B. Use of the Books 

When the Catechist has been successful in 
establishing a library for his school, it then be- 
comes his further duty to urge the children to 



Christian Doctrine 367 

the right use of those books, and to guide and 
lead them in their readings. Therein he should 
follow these principles : — 

1. Give to them or let them choose only 
such books as are adapted and suited to their 
age, their mental condition, and their particular 
need. Spirago is of opinion that books should 
be given only to older children. He quotes 
Engelbert Fischer, an authority on juveniles, 
as saying : kl Before the age of ten reading- 
can not do much good, though it may do no 
harm. Children below ten should rather have 
outdoor exercise, play under the teachers or 
parent's guidance, study good pictures, and 
listen to stories." Kellner, another authority, 
observes that "viewed from a pedagogic stand- 
point books for children from seven to eight 
years are, as a rule, abortions." While this 
may be perfectly correct in theory, American 
Catholics are placed before the actual con- 
dition that with them even small children of 
the above ages will and do read. Hence some 
provision must be made for them. Again, chil- 
dren must not be allowed to select the books 
from the library themselves ; they must ask for 
a book from the Catechist or the person in 
charge of the library. By his wise and gentle 
guidance he will be able gradually to plant and 
foster in his pupils a taste for religious reading. 



368 Christian Doctrine 

2. In the same spirit the Catechist must 
guard against the twofold danger to which chil- 
dren left to themselves are exposed : first, that 
of reading too much, and without thought and 
profit, and secondly, of reading fiction rather 
than facts, secular books rather than religious 
ones, and, as Lambing says, the story-book 
rather than the Catechism. 

3. The Catechist ought to be well acquainted 
with the books in the library, in order to be able 
to recommend to the children those best suited 
for them. Let him also get acquainted with 
the books in the public library of the place. 
It is a well-known fact that not only Catholic 
adults, but also Catholic children, apply for 
books at the public libraries. It is of little use 
to tell them : don't read any books from the 
public library. Better train them to bring you 
the book they have got, or mention the one 
they desire to get, from the public library, and 
then tell them whether they may read it or not. 
Older children must be taught to discriminate 
between books that are good, such as are bad, 
and such as are indifferent. There is a great les- 
son for the Catechist in the words of the A. 
Eccl. R., I.e., pp. 619 f . : "In conditions of 
society which are unfortunately past, it was 
possible to educate a child in the knowledge 
of what is good only, and to fortify it against 



Christian Doctrine 369 

evil by habituating it to shun all inquiry into 
what is doubtful or wrong. To-day the spirit 
of curiosity is challenged by every scrap of 
newspaper, by countless books in every guise of 
intellectual and moral culture, by lectures and 
plays, which the child can not escape or avoid. 
The strength of true education is found no 
longer in knowing the right and ignoring the 
wrong ; but in knowing that there is good and 
evil, that we must face and fight the evil." Once 
the Catechist finds an evil book in the hands 
of any of his pupils, he should not hesitate to 
warn the whole class against that book. It is 
foolish to fear that such an earnest denuncia- 
tion will only arouse the curiosity of the chil- 
dren and make them ask for the book ; as well 
might the father fear to warn his children 
against associating with a corrupt boy or girl 
of the neighborhood. 

4. Occasionally the Catechist ought to ask 
the children privately what books and papers 
they read at home and give them suitable ad- 
vice and warning. By these confidential inquir- 
ies he will often make surprising discoveries, 
and be enabled to do much good and remove 
much evil. 

The parish priest or the head teacher of 
the Christian Doctrine class or Sunday-school 
should also have some resources from the 



370 Christian Doctrine 

parish treasury or from parish contributions, 
which would enable him to reward diligent and 
deserving pupils by presenting them with suit- 
able books. Evidently a great deal of good can 
be accomplished in this way by bringing Cath- 
olic literature into Catholic families for the 
benefit of the children no less than that of the 
grown members, who will undoubtedly read 
the books given to their children or their 
younger brothers and sisters. 



CHAPTER V 

PIOUS PRACTICES IN CHRISTIAN DOCTRINE 

Art. i. — Prayers 

A. Educational Importance 

" Let this be well understood, gentlemen : 
till you have seen your children pray at the 
Catechism ; pray really, till the spirit of prayer 
has descended on them, taken possession of 
them, penetrated them in such a way that they 
say a prayer which is not only in their book 
and on their lips, but in their hearts, — you 
have done nothing yet. It is when they pray, 
and then only, that the work of God begins to 
develop in their souls" (Dpi. pp. 193 f.). Fur- 
niss (p. 45) opens his chapter on "Prayer" in 
the Sunday-school with the categoric statement, 
" It is of the highest importance for children 
to learn to pray well." Prayer holds such a 
prominent place in Christian Doctrine not 
only because of its absolute necessity for all, 
— being the universal means of salvation for 
every one, — but also because of its great educa- 
tional value. " Prayer is one of the most effica- 

371 



372 Christian Doctrine 

cious means of religious-moral education. It 
greatly assists the instruction and education of 
the child, and exercises a supreme influence 
upon the religious life, even in later years " 
(Sch. p. 45). All Christian educators are 
agreed, moreover, that this instruction must be 
given to children in their early years, so that 
their hearts and wills may be trained to cherish 
and practise prayer, from the very moment 
when their reason awakens, and by prayer in 
turn to be ennobled, strengthened in innocence, 
and protected against the first temptations. It 
is true that children ought to learn their first 
prayer from their mother at home, and many 
(Spirago thinks that nowadays it would be 
nearer the mark to say " some ") know the 
usual prayers long before they come to Chris- 
tian Doctrine. Yet how many of our young 
children do not pray at all ; how many pray 
badly, either because they have never learned to 
pray well, or, if they have, have forgotten it by 
reason of the thoughtlessness and the restless 
activity of their nature. Let the Catechist try 
the experiment; let him ask the children just 
entering the first grade of his class what prayers 
they know, what prayers they actually do say, 
and how they say them. The result will often 
be quite surprising, and give him a great many 
practical "points." In doing this, however, let 



Christian Doctrine 373 

him show extreme kindness to the neglected 
children, and be very careful not to blame or 
censure their parents. His first duty is to gain 
the confidence and goodwill of these poor neg- 
lected children, and he will have no difficulty in 
teaching them to pray. 

Prayer must be an integral part of Christian 
Doctrine throughout the whole course, no mat- 
ter how many grades it comprises. Moreover, 
it must be not only practised in all classes, but 
it ought to be taught as well. We consider it 
to be a serious mistake to think that " only the 
small children must be taught prayers." In 
Christian Doctrine our Catholic children must 
gradually be instructed in all the usual prayers 
and forms of Catholic devotion. It is there- 
fore a great improvement upon our former pro- 
grammes, when the Philadelphia, New York, 
and Buffalo courses make " prayers and devo- 
tional exercises " and their explanations a stand- 
ing subject for at least the first five years. 
The New York course introduces " indulgenced 
prayers" in the third year; the so-called greater 
antiphons of the B. V. M. in the fourth year; 
the Rosary in the fifth year ; the scapular of the 
B. V. M. and the Apostleship of Prayer in the 
sixth, together with simple " meditation," which 
is continued in the seventh year — a most 
praiseworthy innovation. 



374 Christian Doctrine 

It is unnecessary to say that in all these 
things the one great object to be attained is 
not the memorizing of some stereotyped forms 
of prayer, nor the mere intellectual understand- 
ing of their meaning, but the devout practice 
and spirit of prayer in the children. " Teach 
the children not only to know their prayers, but 
to say them prayerfully" (Buffalo course, p. 4). 

B. Forms of Prayer 

The question to be answered is what kind of 
p ayers should be taught in Christian Doctrine. 
While there will naturally be some difference 
of opinion in regard to particular prayers, yet 
the following may be accepted as general 
rules : — 

1. The children are to be taught only the 
more necessary prayers, that is, those which are 
to be said daily and others which are frequently 
used by Catholics. Prayers which are the most 
frequently used may be printed in the Cate- 
chism, and as they form its very groundwork 
and skeleton, ought to be given a place in the 
beginning, not at the end of the book. How- 
ever, the Catechism must not be made a prayer- 
book, and children must not be allowed to take 
it to church on the plea of learning their prayers 
from it. 



Christian Doctrine 375 

2. The prayers should be learned by the 
children in the order in which they are first 
needed, for instance, in the very beginning the 
common Catholic prayers, z>., the sign of the 
Cross, the Our Father, Hail Mary, Apostles' 
Creed, and the Angelus. Then the Acts of 
Faith, Hope, and Charity, of Contrition, the 
Confiteor, the so-called daily prayers for morn- 
ing and evening, the Christian salutation, 
" Praised be Jesus Christ : Forever, Amen," the 
prayer to the Guardian Angel and the Patron 
Saint, grace before and after meals. In the 
succeeding grades they should learn pious aspi- 
rations and prayers corresponding to the more 
favored devotions practised in the Church and 
enriched with indulgences. Also prayers to 
be recited in concert when at Mass, or be- 
fore and after confession and communion. All 
these prayers must be plain in expression, 
simple in thought, and short in form, although 
all need not be learned by heart. Long forms 
of prayer for children are an abomination when 
viewed from the point of pedagogy. The Sta- 
tions of the Way of the Cross are an exception ; 
they are a great favorite with children when 
said in common, being in fact nothing but a 
series of short meditations and prayers which 
can easily be explained. The same is true of 
litanies. In this connection Dupanloup men- 



376 Christian Doctrine 

tions " a holy device " which he deems truly 
excellent, namely, a litany to be composed by 
the Catechist, containing the names of all the 
patron saints of the children and having that 
litany recited from time to time in class. " You 
will understand that to hear one's baptismal 
name pronounced and then to hear one's patron 
saint invoked, has something in it which is 
pleasant to every child. Besides, the story of 
each of the saints invoked can be related to the 
children one by one, or at least some striking 
fact in his life. This interests the children; 
it leads them to imitate the saints, and inspires 
them with a real confidence in their protection " 
(pp. 337 f.). It would be a most excellent prac- 
tice, and one that could be made without much 
labor or research, to say before the lesson a 
short prayer (taken from the Breviary or Missal) 
in honor of the saint whose feast happens to 
fall on the day or days when Christian Doc- 
trine is held. The children learning the saint's 
name might be asked about him, and if they 
answer well be rewarded with a picture of the 
saint (if it can be had, otherwise with another 
one). The cost is a trifle, the gain for child 
and Catechist immeasurable. In this way Cath- 
olic children would be trained to honor their 
patron saints and to observe the old and 
genuine Catholic custom of observing their 



Christian Doctrine 377 

patron saint's day, instead of following the 
essentially Protestant custom of celebrating 
one's birthday. 

3. Where there are certain definite forms 
or formulas of prayers, whether officially pre- 
scribed or established by ecclesiastical custom, 
general or national, these formulas ought to be 
strictly followed. " Although the formulas of 
prayer are something merely external, , they 
must by no means be neglected. Christ Him- 
self taught us this by teaching His Apostles a 
definite formula, and the Church follows His 
example. Such a formula is far more neces- 
sary for children than for adults" (Sch. p. 
297). Dupanloup, speaking of the Acts of 
Faith, Hope, and Charity, says : "Some one will 
say, perhaps, that for these acts there is no 
absolute need of prescribed formulas, nor of a 
particular set of words. Leave all that, gentle- 
men, for theorists. For you, who are, above 
all, practical men, do you maintain that forms 
are not only needful for all, but that they are 
even necessary to most men. ... Be very 
anxious, therefore, that there shall not be a 
single child in your Catechism class who does 
not know by heart the words of all these Chris- 
tian Acts." The rule laid down in the New 
York course in regard to the Act of Contrition 
applies equally to the three theological acts: 



378 Christian Doctrine 

" The form of words in which the latter is 
taught in this grade (II.) should not be changed 
for any other during the school life of the 
children." In other words, use the same for- 
mulas throughout the whole course of Christian x 
Doctrine. We are inclined to extend this rule 
to all the prayers which are learned in this 
class. In the upper grades, beginning with 
the first confession grade, they ought to be 
such in thought and expression that they may 
still be used by the children after having grown 
to adult life. Sentimental thought and phrase 
must be avoided. Diminutives and "baby 
talk" are out of place in prayer. Such phrases 
leave no impression, and become utterly un- 
suited to grown up children, who, not know- 
ing any other forms, will be tempted to omit 
these prayers altogether. 

4. With very small children preference may 
be given, by way of exception, to prayers in 
rhyme. They are more easily remembered, 
and the children like them better. If forms of 
prayer are attractive, children are more easily 
won to use them. The use of rhymed prayers 
is entirely in accordance with the spirit of the 
Church, which loves to praise God in hymns 
and songs. Schoberl says very truly : " There 
is nothing prosaic about the holy Catholic 
Church ; almost involuntarily all her praying 



Christian Doctrine 379 

turns into song and rhythm. Even her prayers 
written in prose, and the readings from the 
Holy Scriptures, she recites in musical intona- 
tion. The Creed and the Our Father, two 
chief items of every Catechism, are sung in 
every High Mass. In fact, whenever the 
Church prays, she breaks out into poetry, and 
sends forth her aspirations to Heaven in psalms, 
in hymns, and in canticles. Will it not, there- 
fore, be truly fitting that the small Catechism 
should clothe in the poetic guise of verse the 
prayers used daily by the children, and call 
beautiful music to aid it in making those prayers 
still sweeter and more harmonious in the ears 
of God as well as of the child ? " (See also 
Eph. v. 19; Col. iii. 16.) 

5. Children of the higher grades, say from 
the fourth year, ought to be instructed in the 
use of free and spontaneous prayer, indepen- 
dent of formula or book ; they ought to be 
shown and trained how to pray to God in their 
own words just as and when their heart 
prompts them. Explain it by the example of 
Christ in the Garden of Olives or on the Cross ; 
other instances can be found all through Bible 
History. Let the Catechist use occasions when 
the children are more deeply moved and af- 
fected, for instance, at a funeral, during a 
storm, at the news of a great disaster, at a 



380 Christian Doctrine 

special celebration or feast. Let him say a 
corresponding short prayer and make the chil- 
dren repeat it. These are truly object-lessons 
in prayer. 

C. Method of Teaching Prayer 

1. The most important and more usual pray- 
ers must be learned by heart, as children, and, 
in fact, most adults, are unable to express them- 
selves in their own words. It may be done 
in the following manner : the Catechist recites 
the first sentence very clearly; it is then 
repeated by a few pupils, singly, and then by 
all the children in concert. Then he re- 
cites the second sentence, which is repeated like 
the first, and so on, until the whole is learned. 
As this work is very tedious and wearisome, it 
should not be continued long. After going 
once through some prayers in this manner, it 
is better to turn to something else, and resume 
the former exercise at a later hour. Here the 
proverb is applicable : " Gtttta cavat lapidem 
non vi sed scepe cadendo " (Not the weight of 
the drop, but its constant dripping, wears the 
stone). As mere mechanical recitations of 
formulas demand no mental effort, they are 
best kept for a time when the children are tired 
of a lesson and need a change. 



Christian Doctrine 381 

2. The Catechist should be particular to see 
that the children accustom themselves to make 
the sign of the Cross correctly and reveren- 
tially. The first exercise will be somewhat of 
a class exercise in gymnastics. The children 
place their left hand at the lower end of the 
breast ; then let them move the right hand up 
and down a few times, from the forehead to the 
breast, then again a few times from the left to 
the right shoulder across the breast. The 
thumb of the right hand should be a little 
parted from the fingers, which must be neither 
spread out in every direction nor held as stiff 
as a board ; neither must the hand form a fist 
with the thumb sticking out. After these 
preliminary exercises, and having previously 
learned the words, let them make the full sign 
in this way: First join the hands before the 
breast, separate them, and place the left below 
the breast ; with the right hand touch the fore- 
head, saying, "In the name of the Father"; 
then touch the breast, saying, " and of the 
Son " ; then touch the left and right shoulder, 
saying, "and of the Holy Ghost"; at the 
"Amen" join the hands again before the breast. 

The children should also be taught the so- 
called triple Cross, which the Church orders us 
to make at the beginning of the Gospel in the 
Mass, and which ought to be made also, as is 



382 Christian Doctrine 

evident, at the reading of the Gospel before the 
•sermon. This consists in making a small cross 
on the forehead, over the closed mouth, and on 
the breast. Its extremely simple yet profoundly 
rich meaning is that by the Cross of Christ we 
beg for the grace to understand His word by 
our mind, to profess it with our mouth, and to 
practise it with our heart. 

If there are so many children and young 
people who make the sign of the Cross in a 
most irreverent manner, no little of the blame 
must be charged to careless Catechists. How 
often, when watching a school of children 
file into church, are we reminded of the fol- 
lowing passage in Lambing's excellent book 
on " The Sacramentals ": " If a person were to 
stand fifteen minutes at the door of almost any 
of our churches on a Sunday morning, and 
look at the motions gone through by not a few 
of those who enter, he would be safe in conclud- 
ing that if they were reproduced on paper they 
might as readily be taken for a Chinese manu- 
script as for anything else ; but it would re- 
quire a stretch of imagination to see in many 
of them what they were intended to represent " 
(Ch. v. " The Sign of the Cross," p. 67). 

3. Although it is not necessary, as we have 
remarked before, that children should under- 
stand exactly the prayers they recite, yet it is 



Christian Doctrine 383 

evidently of the greatest advantage if they have 
at least some knowledge of what those prayers 
are and mean. Hence they ought to be ex- 
plained as far as the children are able to under- 
stand them. These explanations will, therefore, 
differ in extent as well as in form, according to 
the different grades and the greater or less 
capacity of the children. It will be necessary 
to explain words and terms as well as sentences. 
Sometimes the origin and history of the prayer, 
the different uses of it in Liturgy, will help to 
make the instruction more interesting. 

The prayers learned and explained must be 
often reviewed. Children easily forget what 
they have memorized, unless the matter be con- 
tinually kept before their minds. Such reviews 
may be made at the end of a lesson or when 
there is a pause or interruption. Not only the 
form or words should be repeated, but also 
there should be an explanation. This can 
best be done by questions testing the chil- 
dren's understanding. 

But all this learning, reviewing, and testing 
of prayers must be most carefully distinguished 
from the devout act of praying. The children 
must be made to know and feel this important 
difference between the mere " drilling " and 
the external expression of internal devotion. 
Hence, while exercising or practising only, 



384 Christian Doctrine 

they should not be allowed to fold their hands 
as when in the act of praying. 

4. The Catechist must, therefore, teach the 
children also what devotion is and how it may be 
excited in the heart ; in other words, he must 
teach them, in a way adapted to their mental 
condition, the nature and motives of prayer 
long before he reaches that chapter in Cate- 
chism. He must not merely drill and train 
the children how to say prayers ; he must 
make them actually pray with attention and 
devotion, in and out of class. In class, he 
must himself pray with them before and 
after, and as occasion may call for it, also 
during the lesson. These prayers in school 
should all be said aloud, because the Catholic re- 
ligion exacts the public profession of faith, and 
because most of the children could not easily 
pray in silence while together in class. As an 
exception only, the Catechist or some one child 
may pray aloud whilst the other pupils follow 
the prayer silently. When saying these prayers 
the children should speak neither too loud nor 
too low, but should pronounce every word rev- 
erently and distinctly. They should stand with 
their hands folded on their breasts and their 
eyes reverentially fixed on the crucifix. The 
Catechist should maintain the same position. 
School prayers should not be long, and the 



Christian Doctrine 385 

younger children should have shorter prayers 
than the more advanced pupils. 

The Catechist should also see that children 
make prayer a regular practice at home, remind- 
ing them to say their daily prayers regularly 
every morning and evening; asking them now 
and then whether they have said their prayers, 
and if so what prayers. If a child hesitates 
a while before being able to tell what his daily 
prayers are, the suspicion is well founded that 
he has not said any at all. 

Herein, however, let the Catechist beware 
that he does not overburden the children. Fol- 
low as a principle : Rather a little than too 
much. Father Furniss offers some excellent 
practical advice on the subject (pp. 38 ff .) : " If 
I prescribe to a child for its daily use a morn- 
ing offering half a page long, or an examination 
of conscience of bewildering length, or long 
prayers, or prayers of hard words and long 
sentences, ... in all these cases a child is sup- 
posed to do what morally speaking it can not 
do. What then is the consequence ? The case 
of the child will be like that of a beast of 
burden. . . . Lay upon it a load which is 
above its strength, and the beast will kick it off 
and escape. ... If I want, then, to regulate 
the pious practices of children, the right way is, 
not for me to sit down and write what I might 



J 



86 Christian Doctrine 



speculatively suppose it would be reasonable 
for them to do, but I should go and be in per- 
sonal communication with the children for 
years, and understand them and know their 
ways, and see with my own eyes and by my 
own experience what they do and can do and 
will do, considering all circumstances." 

5. Let the Catechist remember that, in teach- 
ing children how to pray well, "example will be 
the best instructor " (Buffalo course, p. 4). " The 
example of a teacher is the best guide for chil- 
dren in the manner of praying " (Sch. p. 298). 
Says Lambing (p. 163) : " Teachers of the prayer- 
class should be careful to recite the prayers 
and especially sacred names with becoming 
reverence. How sad it is, if not scandalous, 
to hear teachers recite prayers in a tone that 
sounds more like upbraiding than supplicating 
Heaven, and repeating the holiest names with 
an indifference that savors more of the street 
rabble than of the sanctuary ! " A very impor- 
tant observation, too little noticed by many 
priests, is here made by Dupanloup (p. 199). 
If the children of the Catechism are to learn 
how to say prayers devoutly and reverently, 
all the teaching and example of the Catechist 
will avail nothing when priest and people of 
the parish destroy, by their bad example, what 
he has built up. " In many parishes not only 



Christian Doctrine 387 

do the people respond badly in the prayers, 
hurriedly and confusedly, and murmuring the 
words rather than articulating them ; but even 
the part said by the priest, is it always recited 
as it ought to be ? Is it clear, distinct, the 
spirit of faith breathing in it? Is it done so 
that the people can hear well what the priest 
says? How deeply is it to be regretted, if it 
is the priest himself who sets the example of 
unbecoming haste." These words apply in a 
very particular manner, unfortunately, to far 
too many Catholic parishes in America. What 
wonder if the children of such places do not 
know how to pray. 

On the necessity of teaching children not 
only devotion but also reverence and the "fear 
of the Lord," see Manual, pp. xiv. f. 

6. Lastly, it belongs to this part of Chris- 
tian Doctrine to teach children how to use 
the prayer-book aright and with profit (Dpi. 
p. 195), and to help them in the selection of 
books suited for them. It can be safely stated 
that of all the children's prayer-books in the 
market one-half ought to be " cremated." A 
Catechist guided by the rules given in 
this and the following articles, and above in 
the article on Liturgy (p. 148) will easily know 
what a good prayer-book for children ought 
to be. 



$88 Christian Doctrine 

Art. 2. — Sacred Hymns 

A. Educational Value and Use 

i. The singing of hymns has a great edu- 
cational power. This truth can be attested 
especially by missionaries who work amongst 
barbarous nations. Religious chant disposes 
to devotion and moves the heart, since it is 
characteristic of the different tones of the voice 
and of music to call forth corresponding emo- 
tions in man. St. Augustine assures us that 
he was even moved to tears while listening 
to the singing of sacred hymns and psalms. 
Again religious chant awakens in us a long- 
ing after heavenly things, and excites in us a 
loathing of the sinful enjoyments of the earth. 
Lastly, it renders the assistance at divine wor- 
ship pleasant, and draws us powerfully to the 
house of God. For this reason the saints can 
not find words enough to extol the importance 
of the sacred chant, and many celebrated and 
learned servants of God, such as King David, 
St. Ambrose, Bishop of Milan, Pope St. Greg- 
ory the Great, have bestowed much care on 
the cultivation of sacred hymns and sacred 
song. St. Paul, too, repeatedly exhorted the 
Christians to the singing of hymns (Eph. v. 19; 
Col. iii. 16). On this religious influence which 



Christian Doctrine 389 

the singing of sacred hymns exerts upon the 
faithful in general, see the beautiful chapter 
" On Congregational Singing," by Cardinal 
Gibbons in " The Ambassador of Christ." 

Dupanloup devotes a whole discourse (pp. 
179 ff.) to the singing of hymns in Chris- 
tian Doctrine. Speaking of its educational 
advantages he says : " The singing of hymns 
during the Catechism is one of the most 
powerful means for at the same time instruct- 
ing the children soundly, touching their heart, 
lifting up their soul, and converting them. . . . 
They have, further, this very great advantage, 
that they oblige the children at the same time 
to make all sorts of religious acts, acts of faith, 
of hope, of love, of contrition, of good resolve, 
etc. All these acts, in fact, are to be found in 
the hymns. . . . Besides, in the Catechism one 
is not confined to having the hymns sung ; they 
are explained, they are developed, their beauty 
is shown to the children, who are made to feel 
their force and unction ; and there is no kind 
of discourse to which they are more alive. . . . 
If well arranged and alternating with other 
parts of the Catechism, the singing prevents 
weariness in the children, it refreshes them, it 
rests them after the more serious exercise just 
finished. . . . Finally, singing the hymns helps 
to keep order and silence, and prevents the 



390 Christian Doctrine 

distraction of children at certain moments 
which is almost inevitable." 

Father Furniss, speaking of his wide experi- 
ence with children, says : " Frequent singing 
for a very short time had the very best influ- 
ence with children. But it was found that 
singing could be employed not only to attract 
and please the children, but to a considerable 
extent as a substitute for the painful task of 
learning by heart. . . . Singing of the myste- 
ries and prayers was tried instead of, or rather 
in addition to, learning by heart, and the object 
was accomplished with tenfold facility" (p. 19). 
He strongly recommends, as an easy and quick 
method of learning the essentials of Chris- 
tian Doctrine the singing thereof in class. 
" It has been tried in a number of Sunday- 
schools and has been found to be very 
successful. ... To learn by repetition only 
the prayers, principal mysteries, sacraments, 
commandments, etc., is to a child a fatiguing 
and distasteful task ; to learn them by singing 
is a child's delight" (pp. 23 ff.). Book IV. is 
wholly devoted to a detailed statement of this 
method of u Singing the Christian Doctrine," 
and most excellent and practical directions are 
given in Chapter 1., which we heartily recom- 
mend to the attention of Catechists. 

The Conspectus for the examination of teach- 



Christian Doctrine 391 

ers in the Diocese of Cleveland says upon this 
point : " Music induces a spirit of devotion, and 
song combined with religious feeling receives 
its holiest sanction and its highest significance. 
For the impressiveness and beauty of our Cath- 
olic service, singing in schools becomes incon- 
trovertibly of prime importance. ... It is 
perhaps not necessary to remind teachers that 
church and religious songs must needs form 
the main part of the chosen songs, not merely 
for the aim of induction into taking part in 
religious service, but also to show the child 
the close connection between church and 
school, as in Catechism." The Teacher's 
Manual of the Diocese of New York, p. 106, 
gives a list of hymns which " should be learned 
by all the children of all the schools for use in 
congregational singing." The Philadelphia 
course prescribes the singing of " church hymns 
and national songs " for every grade. 

2. Naturally, where these regulations are 
observed in the Catholic schools, it will be an 
easy matter for the Catechist to make the sing- 
ing of hymns a regular feature of Christian 
Doctrine, and he need not lose much of his 
valuable time in first teaching the children the 
sacred songs ; possibly the only thing left to him 
in this respect may be the explanation of the 
text. But where there is no Catholic school, 



39 2 Christian Doctrine 

it will often be the duty of the priest or Cate- 
chist to teach the children some sacred hymns. 
Happy if he have some musical training ena- 
bling him to do this work, or if he find some 
good person, man or woman, willing to do it 
for him. In this the following rules ought to 
be observed : — 

(a) Only those hymns should be learned 
and practised that are usually sung in church, 
whether regularly or only at certain seasons, 
whether by the children alone or by the whole 
congregation. It would be a loss of time to prac- 
tise such hymns exclusively which the children 
will never sing after leaving school. Before prac- 
tising the melody and learning the text by heart, 
the latter should be explained to the children, so 
that they may understand the meaning of the 
words they sing; they may also be told the 
history of the hymn ; its liturgical character and 
use might also be explained when children are 
sufficiently advanced to profit by such lessons. 
As a rule, the text of at least the first few 
strophes ought to be learned by heart and that, 
if possible, before the children are taught its 
melody. They ought to be taught by the liv- 
ing voice of the teacher, not by the organ or 
the violin. It may be well first to train a few 
children who have a good ear and voice ; the 
rest will learn by listening and will more easily 



Christian Doctrine 393 

follow the lead of those few when practising 
themselves. 

(b) Variety and change can be brought into 
the class by alternating between boys and girls, 
between one side of the class-room or church 
and the other, between a sort of choir and the 
whole class. While the children must be trained 
to sing with a loud, clear voice, they must not 
be permitted to scream. There should be 
neither too much of a hurry, nor, on the other 
hand, any dragging along, which makes singing 
heavy and tedious. (See the excellent rules 
given in Furniss, pp. 84 ff.) The Catechist, 
or whoever practises with the children, must 
always lead and direct them, like the leader of 
an orchestra. " A Catechist who does not sing 
with the children surprises them and does them 
no good. . . . Either zeal or piety is wanting 
in him, or health" (Dpi. p. 183). If ear and 
voice are wanting, he ought at least to show his 
interest by teaching the children the words and 
meaning of the hymns. 

(c) The hymns learned should be turned to 
good account at suitable times in Christian 
Doctrine. For instance, a hymn suited to the 
season of the Church might be sung now and 
then, instead of the usual prayer. Moreover, 
during the instruction itself an appropriate 
hymn might be sung in order to let the chil- 



394 Christian Doctrine 

dren pour out the religious feelings just awak- 
ened in them. 

The Catechist must make sure that all the 
children have the hymn-book used in the parish 
or in the diocese. It ought to be a prayer-book 
too, containing the usual prayers for Mass and 
for the reception of the Holy Sacraments. He 
must have the book shown to him from time to 
time. In doing this he will occasionally find that 
some of the children, having thrown away or lost 
their books, use a hymn-book which perhaps is 
not even Catholic. The Catechist must take care 
that the poorer children get their hymn-books, 
as well as their other school-books, free. More- 
over, he must see that the children know the 
hymn-book well, and that they always bring it 
with them to church and Christian Doctrine. 

(d) The cultivation of sacred singing becomes 
thus a part of Christian Doctrine. Since a good 
hymn possesses an irresistible force and exer- 
cises a powerful charm, all authors of new relig- 
ious or political creeds have sought to get an 
entrance for their principles by means of songs. 
Hence the knowledge and love of sacred hymns 
on the part of the children must not be a matter 
of indifference to the Catechist, particularly as 
the reform of Church singing can only succeed 
when it is begun by the school children, who 
must be the teachers of the people in Gods 



Christian Doctrine 395 

house. See Cardinal Gibbons (I.e., pp. 359 f.), 
where he quotes the III. Council of Baltimore, 
expressing its desire that the children in our 
parochial schools should be taught and exer- 
cised in sacred chant. 



B. Requisite Qualities 

1. The hymn must be a song and not a ser- 
mon. The primary object of a song is to mani- 
fest the emotions and feelings already aroused 
in the heart, and to inflame them still more. It 
is not its aim first to awaken such emotions. 
To excite the feelings is the work of the dis- 
course or, as the case may be, of the sermon. 
When the sentiment is awakened through the 
discourse, it generally finds expression in song : 
we like a hymn after a striking sermon. It is, 
therefore, the expression of the sentiment awak- 
ened. A good hymn must be so constituted as 
to compel one involuntarily to sing. Even be- 
fore the composer has set it to a melody it must 
be music, viz. : music of the language, hence the 
lyric poet is called a singer, and the " bard " of 
old is the poet who sang his own poems. It is 
a great fault when the hymn is turned into a 
sermon on faith or morals, when it offers advice 
or even reproach to those who listen. 

There is another reason why a sermonizing 



396 Christian Doctrine 

hymn is an unnatural thing : the true hymn is a 
kind of prayer and is addressed to God. When 
it assumes to preach, it preaches to God. Such 
hymns, by some one aptly called " lyrical drift 
ice," do not bear any fruit, because man feels 
repelled by them, since he is lectured out of 
place. 

2. The air (melody) must be solemn, as in 
plain chant, and lively as in a popular song. 
From the first it borrows its sublime gravity 
and earnestness, which does not mean a heavy 
and slow dragging of notes ; from the second 
its liveliness and mobility, which does not mean 
the gay and flighty ditty. Hence it is absolutely 
unbecoming when hymns are set to secular 
airs, which cater to passion or sensuality. If 
to use sacred vessels for secular purposes de- 
serves punishment (King Baltassar), it is a crime 
to sing holy words to worldly melodies. By 
means of the melody, the words are transposed 
into fitting tones, that is, into music. These 
tones must be in perfect accord with the devo- 
tional sentiments expressed in the text, and 
strengthen its effect; otherwise the hymn is 
ineffectual. 

3. The text of the hymn ought to breathe 
the spirit of the Church, be dignified, and 
calculated to edify; it must not contain any- 
thing offensive to faith or morals, or any ridicu- 



Christian Doctrine 397 

lous expressions or worldly sentiments. Again, 
the contents and the form of expression of the 
hymn should be popular. A Church hymn 
should not express the individual sentiments of 
only one person, which might differ greatly from 
those of the majority of other men ; it must 
express the common religious thoughts and 
feelings, the sentiments of the whole Christian 
people. Moreover, the expressions and lan- 
guage of the Church hymn should be borrowed 
from the ordinary, plain, and expressive speech 
of the people (not indeed slang nor yet scien- 
tific language). For this reason, the best hymns 
are those which have stood the test of centuries, 
the worst, as a rule, those which are borrowed 
by translations. Therefore let the old hymns 
be cultivated. In them prayer finds a natural, 
simple, and popular expression. In olden times 
people seem to have understood how to com- 
pose standard hymns, while our age, being more 
industrial and political, is less capable of doing 
it. Moreover, the old Church hymns should 
find favor with us out of piety toward our fore- 
fathers. There is something noble in the fact 
of the people singing exactly the same holy 
songs that their fathers sang in olden times. 
Some of the most beautiful Catholic hymns 
were retained by the Protestants at the Refor- 
mation ; though they are now used by those of 



398 Christian Doctrine 

other creeds, they have not, by that circum- 
stance, lost any of their beauty and value. 
There are also beautiful hymns composed by 
Protestants, against which hymns there is not 
the slightest objection from a Catholic stand- 
point. In old hymns, however, a revision of 
the text is necessary here and there, as there 
are sometimes words in them which are no 
longer in use, or which have now a different 
meaning. Yet this revision must never be 
made at the expense of the thoughts contained 
in the hymns. A little want of smoothness in 
the verse or rhyme must be allowed to pass, 
rather than have the character of the hymn 
changed or disfigured. 

4. Hymns sung at Mass must be short. 
Long hymns (during Mass) are to be condemned 
because they leave no room for the silent de- 
votion of the heart. . . . This constant sing- 
ing (the Protestant manner of praying) is not 
Catholic, and does not promote devotion, but 
rather disturbs it. He who is continually sing- 
ing can not enter into the spirit of the mysteries 
which are being solemnized on the altar, and 
which require a silent and calm reflection. " He 
who is continually singing at - divine worship 
never learns to pray " (Bede Weber). " Those 
who pray most fervently are, as a rule, not the 
most assiduous singers" (Thalhofer). The chief 



Christian Doctrine 599 

thing in assisting at the holy sacrifice of the 
Mass is always the silent devotion of the heart, 
which only at certain moments breaks forth in 
sacred song. Hence, the children must have 
an opportunity to pray as well as to sing. To 
both, prayer and song, the principle " Enough 
is as good as a feast," equally applies with the 
other, " Too much is hurtful " (Omne nimium 
vertitur in vitium). 

5. It is important for the Catechist to re- 
member that not every good hymn is suitable 
for children. Just as there is a difference in the 
prayer of the grown person from that of the child, 
and as we speak in different words and tones 
when addressing children than when speaking 
to adults, so there ought to be some difference 
between the hymns adapted more for children, 
and those better suited for the whole congre- 
gation. While children's hymns may easily be 
sung by the congregation, the reverse is not 
always true. Yet, while undoubtedly thought 
and melody must be adapted to the nature of 
children, it is a serious mistake (though un- 
fortunately widespread) to think that children 
can not learn and relish a serious and grave 
melody, and that only very easy and pleasing, 
soft and sentimental, melodies are fit for them. 
Again, it is positively false to say that hymns 
expressing great Christian mysteries and high 



400 Christian Doctrine 

and noble Christian sentiments are unsuited for 
children. The heart of the child, in which the 
Spirit of Truth dwells, offers a home for every 
Christian mystery and prayer. Though the 
meaning of the hymn be not fully understood, 
that Christian soul unconsciously divines the 
hidden truth. It is not so much the contents 
of the sacred hymn that must decide its selec- 
tion for the children, but rather the form and 
mode of expression, and its language, which 
must be that of the heart, not of the intellect. 
The sacred hymn on the lips of the child is not 
a class recitation : it is prayer and worship. 

Art. 3. — The Holy Sacrifice of the Mass 
A. Hearing Mass 

I. The importance of the devout assistance 
at the holy sacrifice of the Mass as a most 
weighty factor in the religious and moral edu- 
cation of the young can not be overlooked. 

1. Not to mention the spiritual grace and 
direct supernatural effects produced in the 
soul of the devout worshiper, even the exter- 
nal celebration of this mystery suggests to the 
minds of children wholesome thoughts, as it 
brings forcibly to their hearts the great sacri- 
fice and oblation offered up by the Saviour of 
the world, and reminds them of the infinite 



Christian Doctrine 401 

justice and abounding mercy of God the 
Father. The fact that the child must observe 
interior recollection, attention, and a reverent 
attitude during the service, is a religious train- 
ing in self-control and humility. In church, 
where rich and poor sit and kneel together, 
without distinction, he is forcibly taught that 
in the sight of God all men are equal. In the 
sacrifice of the Mass, so often offered for those 
who have passed from this life, the child will 
learn piously to remember the dead. The 
common prayers, the hymns and psalms, during 
divine service, will exercise an ennobling influ- 
ence upon him, while the sacred pictures in the 
church will call to his memory many a solemn 
and sacred truth learned in Catechism. " If the 
whole of religion, the Incarnation, Redemption, 
all our highest mysteries, are included in the 
Holy Sacrament of the Altar; if there are 
brought into practice the highest religious acts, 
adoration, prayer, gratitude toward God, thanks- 
giving, atonement for sins, — how important it 
is that the children should be made to under- 
stand all this, that they should be given the 
habit of assisting at holy Mass with great- 
faith and real devotion" (Dpi. p. 316). " It is 
no less necessary that the children should very 
early know how to listen to the Mass, that they 
should know what the holy Mass is. In the 



402 Christian Doctrine 

little Catechism we have the leisure to explain 
the holy Mass to them, bit by bit, and thus 
to teach them, together with a just and true 
idea of this great sacrifice, the right way of 
assisting at it " {lb. p. 274). Clearly, the ex- 
planations here mentioned in regard to the 
Mass are not the full and systematic lessons 
of that part in the Catechism, but precisely 
" bits of information " given at opportune 
moments in a free and familiar way, beginning 
in the first grade, and being continued and en- 
larged through the succeeding grades. While 
to the unobservant mind of the children there 
may be no orderly connection between these 
short explanations, there must be "system" 
in their succession as laid out in the teacher's 
mind. 

2. Children must be made to attend regu- 
larly at Mass on Sundays and feastdays of 
obligation, to comply with the law of the 
Church. But they should be taught to assist 
also on weekdays, being led to do so by the 
strong religious motives supplied by the great 
mystery, its majesty, beauty, and treasures. 
Here the question arises : Is it well to have a 
special children's Mass on Sunday, where only 
the children and youth of the parish, but no 
grown people, will be admitted ? We answer : 
By all means give the children their own Mass, 



Christian Doctrine 403 

whenever and wherever possible. The earnest 
chapter by Father Furniss, that zealous apostle 
of the Catholic children of Ireland, on this sub- 
ject (p. 269) applies to our American conditions 
as fully as to any other country. " From expe- 
rience we have no hesitation in saying that 
when there is a special Mass for the children, 
and a proper means adapted to make the chil- 
dren hear Mass well, and with knowledge of 
what they are about, the number of children 
who hear Mass on Sunday will be greater by 
two-thirds than in ordinary circumstances. 
Moreover, such a large number of children 
will never be got together either at day school 
or night school, Sunday-school or any other 
time. At such a Mass alone, a priest will have 
before him the children of the parish. . . . We 
conclude this subject by affirming three facts : 

(1) If there be not a special Mass on Sundays 
for children in populous places, great numbers 
of them will not hear Mass at all, because the 
most powerful means which can be employed 
to attract children, the power of association and 
sympathy of numbers, is not employed. . . . 

(2) If the children during this Mass are left to 
themselves, the greater number of them will 
do nothing, or worse than nothing ; for they 
will misbehave. ... (3) If they are assisted in 
the manner indicated, those latent good dispo- 



404 Christian Doctrine 

sitions which the word of God declares to exist 
in children will be developed, and the holy 
Mass will become the most powerful of all 
means to train them in virtue and Christian 
knowledge. . . . These things are affirmed, not 
on conjecture, but because the experience of 
years has proved them to be true." 

II. In regard to the actual attendance at 
Mass, the Catechist must train the children to 
regularity and reverence. 

1. Children must come to Mass regularly 
and be on time. The Catechist must insist 
strictly on attendance at Sunday Mass ; but a 
certain latitude may be allowed where atten- 
dance on weekdays is the rule. Let him be- 
ware lest children get the wrong impression 
of being equally bound to hear Mass on week- 
days as on Sundays. This would do harm. 
The difference of obligation must be clearly 
explained to them. 

To secure regular attendance observe the 
following: — 

(a) The children all assemble in the school- 
room before the set time for Mass. The teacher 
should see that they are all there. It prevents 
the children from that abominable habit of 
hanging or running about the corners of the 
church, and it insures good order and behavior 
in going to the church. The children must 



Christian Doctrine 405 

walk from school to the church in proper 
order, either single or double file, as the case 
may be. They return from church to school 
in like manner. Under certain conditions this 
may be also advisable after the children's Mass 
on Sundays, when they will disband at the 
schoolhouse. 

(b) It is a good plan for the Catechist to 
select in every class two or more pupils to 
report to him at the next Catechism class any 
scholars who have absented themselves from 
Mass. Where possible the school-teachers 
ought to be made responsible for the attend- 
ance at Mass of all their pupils ; they must 
report absentees to the Catechist. 

(c) Children who fail to attend Mass must 
personally report to the Catechist at the next 
class, and state the reasons for their absence. 
The following are good excuses : illness of the 
child or of any member of his family circle; 
bad, severe weather, which makes the roads 
impassable, or which might injure the health of 
the delicate children ; the command of parents 
to stay at home. 

Generally speaking, all that is needed to 
remedy the evil, in case of children absenting 
themselves from Mass, is a friendly letter or 
note to the parents or guardians. If this does 
not help, let the Catechist personally call upon 



406 Christian Doctrine 

the parents. If it turn out to be the parents' 
fault and they do not amend, a public censure 
may be made in church, without, however, 
in any way mentioning the name of the 
family. 

2. To insure reverence and devotion from 
the children at Mass, to prevent them from 
conducting themselves improperly, and to lead 
them to join in prayer with the priest, the Cate- 
chist should use the following means : — 

(a) Beginning with the Bible History, he 
must inculcate the honor due to the house of 
God, when telling of Moses and the burning 
bush (Ex. iii.), the sons of Heli (i Kings ii.), 
Baltassar (Dan. v.), Heliodorus (2 Mach. iii.), 
and the driving of the buyers and sellers out of 
the temple (Matt, xxi.); he ought also to lay 
special stress on the sublime character of the 
sacrifice of the Mass, when speaking of the 
sacrifices in the Old Testament (Abel, Noe, 
Melchisedech, Abraham, and Aaron). 

(6) He should take them to church when no 
service is going on, and show them and prac- 
tise with them how to enter the sacred build- 
ing, to take holy water and with it to make the 
sign of the Cross properly, how to genuflect, 
how to take their places in the pew, how to 
kneel, to sit down, to rise, how to come from 
their pews, to stand in the aisle, and how to 



Christian Doctrine 407 

leave the church when their devotions are over. 
These are often trifles with grown people, but 
not so with children. If it is necessary to show 
children how to hold a slate-pencil or a pen, 
how to make letters and figures, or how to 
behave at home or when visiting with others, 
surely it seems no less important to show them 
how to pray with due honor and reverence to 
the God of their love ; nor can we overlook the 
powerful, though unconscious, influence of these 
external observances upon the mind and heart 
of children. It holds true even with grown 
persons. At these visits to the church the 
Catechist ought to explain to his pupils on the 
spot the meaning of the different objects in 
the house of God. The better the children 
understand the signification of all they see in 
church, the more recollected and devout they 
will be in God's holy sanctuary, and the more 
they will love to visit it. 

(c) In church suitable seats must be pro- 
vided for the children, and each pupil should 
have his or her own place properly assigned. 
They should be where the altar can be well 
seen, and should not sit too close together lest 
they be tempted to tease one another. They 
should not remain in the same position for a 
long time, and should kneel only during the 
more important and sacred parts of divine 



408 Christian Doctrine 

service. By these precautions they will be 
guarded against fatigue and distraction. 

(d) The children must bring their hymn- 
book and prayer-book with them, and take part 
in the prayers and songs, so that they may not 
remain idle during the service. 

(e) The children require supervision in church, 
especially at Mass. Bad behavior must be pun- 
ished. In church a quiet warning, such as an 
earnest look, a "bst," or an uplifted finger should 
suffice; more serious reproof or punishment 
must be reserved for the schoolroom. 

(f) In order that the children may pray in 
union with the priest at the altar they must be 
taught what to do or to say when the altar bell 
rings. 1 In the intervals between the ringing of 
the bell they must take part in the common 
devotion then going on, be it prayer or chant. 

It is a mistake to expect children to follow 
in the vulgar tongue all the prayers of the 
Mass said by the priest. To understand the 
entire service of the Mass even the mature 



1 We have no patience with those who will not allow the altar 
bell to be rung except where the rubric positively demands it. At 
Mass the altar bell is an excellent means to call the attention of 
the worshipers present to the most important parts of the sacri- 
fice. This is still more necessary in case of children. We believe 
it to be fully within the spirit of the liturgy to have the little bell 
rung at the Offertory. Sanctus, Elevation, and Communion 
(" Domine, non sum dignus"). — Editor. 



Christian Doctrine 409 

intellect of a grown person must have received 
some theological training. It is sheer stu- 
pidity to exact such a difficult task from chil- 
dren. Some, again, want children to learn 
a great number of short prayers suited for 
every single part of the Mass, beginning 
with the Confiteor, Introit, Kyrie, Gloria, 
Collects, and finishing with the Ite missa est, 
benediction, and last Gospel. By thus over- 
loading the children with so many and varied 
prayers, they miss the real spirit of the holy 
sacrifice, which is, after all, the most important 
matter. Just as well explain to them all the 
ceremonies connected with the Mass as fully 
as to a seminarian, a thing which is simply an 
impossibility in view of the short time allowed 
for such instructions and the undeveloped 
intellects of young children. Others demand 
an altogether different set of prayers for the 
older children than those learned by the smaller 
ones, not considering that in doing so they tear 
up the foundation already laid instead of rais- 
ing upon it the further structure. 

On the different methods of the actual par- 
ticipation of the children in the sacrifice of 
holy Mass see the excellent paragraphs in 
Sch. pp. 301 ff. ; Dpi. pp. 317 ff. ; Furniss, 
pp. 269 ff. Also cf. A. Eccl. R., November, 
1896, p. 544. 



410 Christian Doctrine 

B. The Homily 

The short address usually given at the 
school Mass on Sundays is called the homily. 
From the Apology of St. Justin we learn that 
the preaching of the word of God has ever 
been associated with the holy sacrifice of the 
Mass. Suitable portions of the Scriptures 
were read and explained before the Offertory. 
Nowadays in all parish churches, the Gospel of 
the day (often the Epistle too) is read in the vul- 
gar tongue and explained on Sundays and holy- 
days. Hence as the expounding and hearing 
of the word of God are inseparably connected 
with the divine worship, it is only fitting that 
in every school Mass on Sundays the cor- 
responding pericopes should be read and 
explained, or that some other appropriate in- 
struction be given. School children can not 
profit much from the regular parish sermon, as 
they are not able to follow the consecutive dis- 
course of a preacher, and can not apply to 
themselves all the subjects treated and the 
practical admonitions made by him for the 
adult members of the parish. Hence, this 
school homily, to be of real use, should be 
prepared only for the school children, espe- 
cially the large ones, the boys and girls of the 
upper grades. Whether they be gathered in 



Christian Doctrine 4 1 1 

the church or in a chapel matters not. In 
this case the preacher is in a position to adapt 
himself to the capacity and the special needs 
of the pupils, and is able to obtain far more 
satisfactory results. 

The following rules should be observed in 
making the homily : — 

1. The homily should be founded on the 
Gospel or the Epistle of the respective Sunday 
and take into consideration the season of the 
ecclesiastical year. When children are being 
prepared for the Sacraments, confession, com- 
munion, and confirmation, reference can be 
made to it in the homilies during that time. 

2. The homily should aim to arouse in the 
children lively faith, religious sentiments, and 
earnest resolves as to future conduct. These 
results are most readily obtained by simple and 
plain meditations upon the sacred truths and 
laws of religion and on Christian virtue, by 
impressive exhortations to prayer, and by con- 
stantly reminding them of the aim, the mean- 
ing, of human life and of the four last things of 
man. 

3. Of course, the homily must not be a 
dry exhortation or sermon, or a moralizing 
treatise, which would only tend to weary 
preacher and auditors alike. The Catechist 
must take pains to make his exhortations most 



412 CJwistian Doctrine 

interesting by introducing various examples, 
similes, stories, etc. Not only is the attention 
of children aroused and enchained when moral 
teaching is put before them in a fascinating 
manner, but they are also inspired with a 
desire to practise virtue and to shun evil. 

4. The homily should not, as a rule, exceed 
twenty minutes, and never last more than 
half an hour. It should be freely delivered 
and not be read from notes. The latter is 
not in accord with Catholic principles on preach- 
ing. To read a written or printed homily 
is undoubtedly very convenient for the Cate- 
chist, and saves him a great deal of time and 
preparation, but it can not be allowed at all. 
The spoken word is always far more effective 
and vivid than what is merely read. Indeed, 
one may almost assert that it is only the 
freely-spoken word which goes straight to the 
heart of the hearer. Moreover, children always 
listen better to spoken words, if only because 
they know that the eyes of the speaker are upon 
them. Hence, he who wishes to be more than 
merely a hireling in God's holy vineyard will 
use the form of a free address. 

5. The homily should be well arranged, 
clearly divided, and easy to understand. The 
clearer and simpler the sermon, the more trans- 
parent its composition and division, the more 



Christian Doctrine 413 

easily the hearer can follow it and even later 
on recall it to memory (Schoberl). 

6. The main parts of the homily should be 
carefully repeated by the pupils in the next 
class of Christian Doctrine. If this be neg- 
lected, there is danger that the children give 
way to distractions while the homily is being 
delivered. It is not, however, necessary that 
each pupil should repeat the whole of the ex- 
hortation. It is enough to let him state what 
made a special impression on him. If a full 
report or an exact repetition were required from 
each pupil, the result would be that during the 
homily the children would struggle to load their 
memory, whilst their hearts would be closed 
to the edifying impressions w r hich are the main 
object. There is, moreover, a further danger 
that during the remaining service they would 
be trying to remember the words of the homily. 
Nor is it advisable to make the children write 
down the homily in class. This might lead 
the larger pupils to make as many notes of 
the discourse as possible right in church, 
and thus the moral effect of the discourse 
on their minds would be lost. " To let chil- 
dren write out the sermon heard is well meant, 
but in reality harmful, because it interferes with 
the general impression to be made by the ser- 
mon, as the listeners are continually on the 



414 Christian Doctrine 

watch for something suitable to get down on 
their paper " (Alban Stolz). 

7. The Catechist should never omit the 
homily. In view of the few lessons devoted to 
Christian Doctrine, the homily is undeniably 
of the utmost importance for the Catechist, 
especially if he knows how to turn it to the 
best advantage. He can, indeed, do more by 
good exhortations than he can in all the school 
instruction. A celebrated teacher said : " By 
these homilies the Catechist can not only cap- 
tivate the understanding, but also the heart of 
the pupils. A few good addresses have more 
effect upon their feelings than the full system- 
atic class work of the whole school year." 
Good homilies, moreover, win for the Catechist 
the respect and love of his pupils. (Consult 
Dpi., Disc. iv. and v. pp. 161 ff.) 

C. Serving Mass 

As those who serve at the altar are in full 
view of the whole congregation, every unsuit- 
able action on their part is sufficient to 
disturb the devotion of those present. The 
Catechist should therefore be very careful in 
selecting the altar-boys, and always devote 
special attention to them and to their proper 
training, which must fit them, not only to 



Christian Doctrine 415 

serve at Low Mass, but also at the other ser- 
vices in Church (II. Plen. C. Bait., n. 397). 

1. The following conditions should govern 
his choice : (a) Select only those who will 
behave well and devoutly at Mass, who bear a 
good character, who learn their lessons well, 
who are not deformed nor subject to periodical 
infirmities, e.g., epilepsy, etc. (b) In order that 
the service of the altar may not be held in light 
esteem and be looked upon as an alms given to 
the poor, the children of better situated families 
should be chosen as well as those of parents in 
a lowly station. The religious condition of 
parents need not necessarily be taken into con- 
sideration in this matter, for experience teaches 
that good children often influence their parents 
for the better. 

2. Serving at the altar should be for boys 
an education in orderly and dignified bearing, 
and its good results should remain with them 
for the rest of their lives. Hence: (a) The altar- 
boys must not use the church as a " thorough- 
fare " when it is as easy for them to go in or out 
by the sacristy, (b) Coming and going they 
should salute the priest with the usual Chris- 
tian greeting, (c) They must never appear in 
dirty or torn clothes, (d) In the sacristy they 
must be silent, or speak only in a low whisper 
what has to be said, (e) To prevent the sac- 



416 Christian Doctrine 

risty from being made a place of gossip, the 
altar-boys should come only a little before the 
beginning of divine service, and leave it as 
soon as possible when the service is over. 
{/) On no account whatever are they per- 
mitted to touch the sacred vessels or the altar 
bread, {g) The filling of the cruet with wine 
for Mass should never be left to them ; there is 
danger of invalidating the Mass. (k) The 
server must not ring the altar-bell too long nor 
too loud, lest he disturb the devotion of the 
faithful, (i) For the same reason, and because 
of the reverence due to God, he must be strictly 
forbidden to look around, to laugh, or to talk 
when serving at the altar. (/) The same server 
should never be employed at a second Mass 
immediately following the first, because he can 
not be so devout for any length of time, and is, 
as a rule, fatigued. Pupils should never be 
taken from class to serve in church if other 
servers can do so without missing their lesson. 
3. The following rules are to be observed 
in the training and treatment of altar-boys : 
The priest himself should teach them their 
duties, and not intrust a work of such impor- 
tance to the sexton of the church or to some 
older altar-boys. Were they allowed to serve 
at the altar without previous training, they 
would from the very beginning get accustomed 



Christian Doctrine 417 

to carelessness and irreverence in holy things. 
As soon as the boys are chosen as acolytes, the 
priest should begin to call their attention to the 
rules made for their conduct Sometimes while 
they are waiting in the sacristy he may speak a 
few appropriate words of familiar advice to them 
about the saint or mystery of the day, avoiding, 
however, any magisterial tone or manner. Such 
words always appeal to the boys' hearts and sel- 
dom fail to make a good impression. After 
Mass, having returned to the sacristy, the 
priest should at once correct any mistake the 
servers may have made. If they have become 
remiss in observing the rules, he may call their 
attention to it at certain opportune occasions, 
e.g., at Christmas, Easter, the beginning of the 
school year. Boys who repeatedly disobey or 
always prove unruly must be dismissed with- 
out mercy and without regard to family ties. 
Careless servers may be suspended from office 
for a time, to be taken back when sincere 
amendment is assured. Children who have 
thus been disciplined and reformed often prove 
the best in the end. The priest should, more- 
over, treat the altar-boys with affectionate kind- 
ness, for they are still children, to whom one 
can never be too kind or loving. For this rea- 
son he must not grudge a word of encourage- 
ment to those who have done well ; such words 



4i8 Christian Doctrine 

will spur them on to further efforts. Neither 
should the priest exact the services of altar-boys 
for nothing. He ought to reward them well, 
but at the very least he can give them a present 
in the shape of useful books. It would be a mis- 
take, however, to reward the servers too often ; 
for this might lead them to serve for the sake 
of the reward only. They should be rewarded 
at regular intervals. If they are given money, 
the priest himself should divide it among them, 
though it is a somewhat questionable policy to 
pay the altar-boys with money. He should 
question them later what use they made of the 
money or the presents received. 

4. As altar-boys are usually just in the gid- 
diest and most impressionable age, it is of the 
utmost importance that the priest should exercise 
a very close supervision over them, and, in every 
way, set them a good example. Here too can 
the proverb be applied : " Qualis rex talis grex " 
(Like master like servant). The priest must 
therefore avoid any noisy or excited conduct in 
the sacristy, for the boys watch every word and 
gesture of his with careful attention. When 
serving at the altar he must insist upon their 
pronouncing every word distinctly and cor- 
rectly, and not allow them to slur over sylla- 
bles and words through over-haste or neglect. 
If a priest knows well how to manage his altar- 



Christian Doctrine 419 

boys, he will sow the holy desire for the priest- 
hood in many a heart, besides aiding the 
devotion and edification of the worshipers in 
the church by the exemplary conduct of the boys. 
Sad indeed is it when through the unworthi- 
ness and bad example of the priest, his acolytes 
become like the tormentors and executioners at 
the crucifixion of Christ, when the server at the 
altar becomes a Judas instead of a John, and in 
later life forgets his God and his conscience. 

Art. 4. — First Holy Confession 
A. Educational Advantages 

" Various are the means by which children 
can be brought into the way leading to Christ. 
One is Catechism or public religious instruc- 
tion ; another, personal admonition and advice ; 
a third, the school with its teaching and disci- 
pline. But besides these there is a fourth, — 
one that is altogether peculiar to the Christian 
religion, — confession. Whatever may be the 
opinion of others, I, for my part, frankly ac- 
knowledge that I look upon confession, when it 
is all it ought to be, as the most direct or effec- 
tive means for bringing children to God " (John 
Gerson, I.e., p. 34). 

The following are some of the special advan- 
tages of confession for young children : — 



420 Christian Doctrine 

i. In confession, the confessor can exert a 
much more powerful influence upon the hearts 
of the children than in school. For this reason, 
too, the warning and admonition given in 
private, surrounded by the sacredness of the 
sacramental act (absolution) and the place 
(confessional) will make a much deeper impres- 
sion than if they had been given before the whole 
class. 

2. By confession the child learns to know 
himself. In examining his conscience, the 
child must compare all his words and deeds, 
doings and omissions, with the laws of Christian 
morality, i.e., the laws of God. This will lead 
to a right " self-knowledge," which, as experience 
tells, is the first condition and beginning of all 
amendment and reform. 

3. Confession strengthens the voice of con- 
science in the child and makes him lend to it a 
more willing ear. No other religious practice 
brings the divine Commandments so vividly be- 
fore the mind, and applies them so directly to 
one's soul as the examination of conscience and 
the accusation of our transgressions in the Sac- 
rament of Penance. After every confession 
properly performed, the child will more clearly 
and constantly keep in mind the Command- 
ments of God and more carefully avoid any vio- 
lation of them. Not unfrequently the fear or 



Christian Doctrine 421 

shame of the future confession will help the will 
to follow conscience in resisting a temptation, 
while the command to restore things unlawfully 
gotten, to repair injuries, to ask pardon of those 
wantonly offended, etc., is a loud reminder of 
the law. 

4. By confession the child regains his lost 
peace of heart. As a rule it is natural for a 
child to feel troubled, whatever the cause, over 
the slightest wrong-doing, and he is not com- 
forted until he has acknowledged and confessed 
his fault. This natural uneasiness on the part 
of the child finds a most wholesome relief in the 
sacrament of confession. Universal experience 
proves that it is not at all burdensome or hate- 
ful to children, but that, on the contrary, they 
like this sacrament, provided they have been 
properly taught and trained. The assurance of 
the forgiveness of sin given by the minister and 
representative of God calms and comforts the 
heart of the youthful sinners. 

5. Confession helps to strengthen and steady 
the moral character. The examination of con- 
science, the accusation of sins, the penance to 
be performed, the reparation to be made, are all 
so many exercises of self-denial and humility, 
well adapted to combat our innate pride, which 
is the fertile root of most sins. Contrition and 
the purpose of amendment must lead the will to 



422 Christian Doctrine 

self-control and firm resistance to evil tempta- 
tions. But self-control, self-denial, and humility 
are the chief qualities of a strong and steady 
character. 

6. The foregoing may be considered as the 
natural advantages of confession in the Christian 
education of the child. But far more important 
and superior are the supernatural results, namely, 
the forgiveness of sin and the divine grace to 
lead a better life. 

7. It is, however, only the frequent worthy 
confession that exerts a really strong and last- 
ing influence upon the children and produces 
the educational results mentioned in a fuller 
measure. Children do not fully grasp the mean- 
ing and import of the Sacrament of Penance till 
they have been to confession repeatedly. By 
confession they learn how to confess. The II. 
Plen. C. of Bait, n. 442, ordains that children 
seven years old, who have not yet made their 
first holy communion, shall go to confession four 
times a year, if possible at the Ember Days. 

B. Preparatory Instruction 

The first holy confession is of the greatest 
importance in the spiritual life of the child. For 
the confessions which succeed it are, as a rule, 
like the first. If the child is well prepared for 
his first confession and makes it with real con- 



Christian Doctrine 423 

trition, and an honest accusation of his sins, 
there is every probability that he will afterward 
go to the confessional with the same spirit and 
disposition to receive the holy Sacrament of 
Penance worthily. For this reason it must be a 
matter of deep concern to the Catechist to pre- 
pare his children well for their first confession. 
(See Dpi. pp. 340 ff. ; Sch. pp. 308 ff. Jaeger, in 
the preface.) The following rules should gen- 
erally be observed : — 

1. He should begin the remote preparation 
of the children very early by leading them on 
to feel their moral weakness and sinfulness, and 
by awakening in them a longing for forgiveness 
and freedom from sin. In their early school 
days he should on proper occasions tell them of 
the happy day when they shall be allowed for 
the first time to receive the holy Sacrament of 
Penance. 

2. The chapters in the Catechism on the 
Sacrament of Penance must be thoroughly 
explained and learned. But the younger the 
children are, the more ought the Catechist to 
confine himself to the strictly essential points, in 
which case evidently a summary explanation of 
the Ten Commandments of God, of some com- 
mandments of the Church, of the seven capital 
sins, of the Sacraments in general and the Real 
Presence in particular, must precede. 



424 Christian Doctrine 

Let him also explain in the very beginning 
the stricter and wider use of the terms " Con- 
fession " and " Penance." In the wider sense 
both terms indicate the Sacrament of Penance ; 
in the stricter sense each is only a part of the 
sacrament, the first the accusation of sins, the 
other the work of satisfaction imposed by 
the confessor. 

3. The proximate preparation may be en- 
tirely based on the parable of the prodigal son 
(Luke xv. 11). By its aid the Catechist can 
easily explain to the children the five parts of 
the Sacrament of Penance and satisfactorily 
treat the whole doctrine of confession. 

The prodigal son demands his inheritance 
from his father (God and divine grace) ; he goes 
away into a strange land, where he squanders 
his money and leads a bad life (sin). His 
money is soon exhausted and he has nothing 
to live upon (fleeting pleasure of sin). Then 
he suffers greatly from hunger. The master 
whose swine he tends is very hard upon him, 
and refuses him even the food provided for the 
swine (punishment for sin). The prodigal son 
looks into his miserable condition, and sees that 
his shameful conduct and excesses are the cause 
of his misfortune (self-examination). He recog- 
nizes his faults and base ingratitude toward his 
good father, and his heart is full of deep re- 



Christian Doctrine 425 

morse because of his evil deeds (contrition). 
He will go back to his father and lead a better 
life (good resolutions). He goes back to his 
father, falls at his feet, acknowledges his sins, 
and prays for forgiveness (confession). The 
prodigal son is willing to be a hired servant in 
the house of his father and do all that his 
father asks of him (satisfaction or penance). 
The father embraces the son and kisses him 
(forgiveness). The son receives a beautiful 
robe, a ring, and new shoes (the gift of sanc- 
tifying grace). The father has a calf killed and 
prepares a feast (holy communion). 

4. The children must not only be taught con- 
cerning the nature of the different acts neces- 
sary for confession (examination, contrition, 
accusation), but must be shown how to perform 
them. The Catechist must make them actually 
practise those parts. It is very wrong to leave 
the child to himself in these matters ; for ex- 
perience proves that the right exercise of these 
important acts is difficult enough even for 
adults. 

5. By his own assiduity and zeal, devoted 
to this most important preparation, the Cate- 
chist should make the children feel, so to say, 
with what a serious matter they are concerned. 
Holy earnestness must sustain them in their 
long preparatory hours. He should give special 



426 Christian Doctrine 

attention to the children of a slow mind and of 
neglected habits, and by rewards and kindness 
urge them on to diligent study. 

6. The Catholic Church has not fixed any 
particular age when children must go to first 
holy confession. The IV. Council of the 
Lateran, 12 15, merely decrees that all Chris- 
tians of either sex who have come to the years 
of discretion should at least once a year confess 
their sins to an appointed priest. This law was 
confirmed by the Council of Trent. But which 
are these " years of discretion " ? At what age 
do children become capable of distinguishing 
good from evil and of committing serious sins ? 
And when, consequently, are they bound to go 
to confession ? Theologians generally point to 
the seventh year of age. The II. PL Council 
of Bait., n. 292, says that some children come to 
the use of reason sooner, some later, and that 
it must be left to the wisdom and zeal of the 
pastor, who knows the children best, to decide 
whether they are capable to receive this Sacra- 
ment or not. Yet in n. 442 this same Council 
says that children of seven years of age ought 
to be prepared for confession. It is safe to 
say that no child should be admitted before the 
seventh, nor any be made to wait till after the 
ninth year. Even where a child of nine seems 
backward in school and not sufficiently devel- 



Christian Doctrine 427 

oped in mind for confession, it ought to be 
admitted, as such children are often more ad- 
vanced in religious life than appears, and fully 
able to reap the fruits of confession. But it is 
most assuredly an intolerable abuse to make 
children wait for their first confession till they 
can go to first communion. 

C. Main Parts of Confession 
I. Examination of Co?iscience 

1. The Catechist should advise the children 
to say their daily prayers with the intention of 
obtaining the light of the Holy Ghost rightly 
to know their sins and truly to repent of them. 
The prayers before and after class must be 
adapted to the same pui-pose. 

2. The teacher should go through the Ten 
Commandments of Gocl, the six command- 
ments of the Church, and the seven capital 
sins, by using the form of questions, i.e., " Have 
I said my daily prayers ? Have I been wilfully 
distracted," etc. As the questions are asked 
the children must try to find out whether they 
have committed the sins referred to, and if so, 
try to keep them in their memory until the time 
for confession. Experienced teachers think it 
wise to write all the questions on the black- 
board and let the children copy them. The 



428 Christian Doctrine 

questions should then several times be repeated 
and explained to them, so that they may be- 
come thoroughly fixed in the mind. However, 
when testing a child by way of reviewing, one 
should not say, " Tell me your sins against 
this Commandment ; " but, " Tell me what sins 
a child might be guilty of against this Com- 
mandment." 

It is a great mistake to make children con- 
fess their sins according to the places where 
they have committed them, e.g., in church, at 
school, on the street or field. This adds to the 
difficulty alike of examination and of confes- 
sion, as by such a method the child would have 
to go through the Decalogue not only once, 
but at least three times. Many sins would 
have to be told repeatedly in confession, while 
the confessor would have no certain starting- 
point from which he could help the child. 
Confining them closely to the above external 
topics of examination, the children would assur- 
edly forget many, especially interior sins, and 
as a result never gain any real insight into 
the state of their souls. But if the children 
examine themselves on each of the Command- 
ments, they may do so according to those 
topics, i.e., places (church, school, home, street, 
persons, parents, teachers, neighbors, strangers, 
the poor, and old), as this will help them to 



Christian Doctrine 429 

remember more easily the sins against the 
respective Commandment in thoughts, words, 
and deeds. Another important subject for the 
examination of conscience, even with children, 
is the list of the nine ways by which we 
can become accessory to the sins of others 
(seduction, scandal, counsel). The Command- 
ments, however, must always remain the great 
rule and guide in this examination as well as 
in the subsequent accusation. The greatest 
caution must be observed in dealing with the 
Sixth Commandment. It should be touched 
upon only in such a way as to leave the un- 
suspecting innocence of children undisturbed. 
The teacher should explain that it is possible 
to sin grievously against the Commandment, 
not only in word or deed, but also in thought, 
and that people are often tempted to conceal in 
confession the sins they have committed against 
this Commandment. (See above, p. 266.) In 
going through the list of sins the Catechist 
should point out particularly the sins to which 
children and young people are especially prone. 
There is no need in making an examination 
on such sins as they can not or at least do not 
commit. 

In all these explanations let the Catechist 
follow strictly and scrupulously the teaching of 
the Church and of her theologians. To give 



43° Christian Doctrine 

the children a false conscience would be most 
disastrous for them. He must, therefore, clearly 
explain the conditions required to make some- 
thing a mortal sin, so that the children will not 
confound venial sins with mortal ones. The 
above applies equally to catechetical explana- 
tions before the class as to confidential con- 
sultations (" cases of conscience ") by the one or 
the other pupil. (See the excellent remarks of 
Rev. Lambing, pp. 129 f.) 

3. Children must be warned not to accuse 
themselves in the form of questions when con- 
fessing, as is done in the examination. Hence, 
for practice' sake, the Catechist may let some 
children make an accusation of imaginary sins 
by asking : " How may a child accuse himself 
of sins against the First Commandment?" 
Again, they must be told to confess only those 
sins that they have really committed, but not 
the others which were also mentioned when 
going through the Commandments. The Cate- 
chist must insist that they confess their sins in 
the order he has set before them, i.e., of the 
Commandments of God and of the Church and 
the seven capital sins. 

Many think it desirable for children when 
confessing to mention each of the Command- 
ments in regular order, and then tell the sins 
committed against it. Thus, for instance, the 



Christia7i Doctrine 431 

child will say : " The Fourth Commandment : 
Thou shalt honor thy father and mother. I 
have disobeyed my parents ; I have greatly 
angered them," etc. There are certainly very 
good reasons for this method with children. 
By this means they acquire a steady guide for 
an orderly accusation, a guide that will greatly 
help their memory, and, should they be con- 
fused for a moment, make them easily find 
their thread again. Moreover, to mention the 
Commandment, with a view of telling ones 
sins against it, helps to mitigate the sense of 
shame and to open the way to a sincere accusa- 
tion, which holds good especially in regard to 
the Sixth Commandment. If some Command- 
ment has not been broken, the child may say 
" I have not sinned against it," or he may 
simply pass on to the next Commandment. 

4. Writing down the sins committed, and 
reading them off at confession, must be strictly 
forbidden to those who can not yet write or read 
with fluency. If this were allowed, confession 
would become a mere spelling exercise and last 
too long. Even older children should be ad- 
vised not to write their confessions, on account 
of the many inconveniences connected with it. 
To force children to write down their sins is 
an intolerable abuse, which can not be justified 
by any theological or pedagogical principle. 



43 2 Christian Doctrine 

Writing out their confession would fill many 
children with prejudice against the Sacrament, 
especially if they were forced to do it before 
other people, even if these were their parents 
or others of their family ; to many this would 
be very repugnant. Moreover, these written 
notes might easily fall into other hands, not- 
withstanding every precaution, at a time when 
the sacredness of the confessional secret can 
not be too deeply impressed upon the chil- 
dren preparing for this Sacrament. It even 
happens that the same notes are kept for the 
next confession, or lent to some other child; 
again, children once accustomed to confess 
from written notes will never feel at ease with- 
out them ; in fact, often they will not be able 
to make a full confession without these notes, 
since they have not learned to use and trust 
their memory in this matter. 

In spite of all this, however, the Catechist 
must not absolutely forbid the children to write 
their sins, since many are dreadfully afraid lest 
otherwise their confessions be not complete. 
Under certain circumstances some children 
may even be advised to do it simply as a first 
help to memory ; but they should use very 
little paper and should write the most impor- 
tant sins only; this is a safeguard against 
writing a whole litany of faults which are no 



Christian Doctrine 433 

sins. No name should be written on the 
paper ; nor may they mark or underline sins 
in the table or list of sins printed in the 
prayer-book or Catechism. But, as a rule, the 
accusation in confession must be made freely, 
without reading from notes. Only by way of 
exception might this be allowed, e.g., if a child 
were so excited and confused that it could not 
confess otherwise. 

5. Children must be taught to search for 
definite and particular sins, and not to make 
mere general accusations which do not indi- 
cate any special sins and furnish no matter for 
absolution, like the following : " I have offended 
God. I was not pious. I was not devout. 
I did not keep Sunday holy. I have not 
prayed as I ought," etc. 

While children must be taught to examine 
into the number and aggravating circumstances 
of mortal sins, they should never be required 
to give the number of venial faults. This 
w r ould be greatly to overburden them, when, 
according to the Council of Trent, it is only a 
counsel, not a command, to confess our venial 
sins. Yet it is undoubtedly of great spiritual 
advantage if children are accustomed to exam- 
ine themselves as to the number of the more 
serious venial sins, provided they fully under- 
stand that there is no obligation to confess 



434 Christian Doctrine 

them. In general, the teacher must avoid 
making confession a burden to the children. 

Here Hirscher's words are worthy of atten- 
tion : " In the instruction for the examination 
of conscience great stress should be laid (but 
as a rule, is not) on finding out those failings 
and sins which, in our hypocrisy, we conceal 
from ourselves. I doubt if there be a sin (gross 
sins, of course, excepted) from which most 
men, though guilty, do not consider themselves 
free, or for which they do not find an excuse. 
For instance, one is entirely given up to earthly 
things, to the neglect of the spiritual, but he 
does not know it ; there is another who lives 
in discord and strife, but if you listen to him 
all is well with him ; a third is full of self-love, 
vanity, inordinate love of praise, faults that he 
clearly sees in others but never in himself. As 
confession is absolutely no good as long as 
self-deception, hypocrisy, and self-complacency 
are not put away (for a man can not confess that 
of which he is not aware and he will not amend 
where he thinks himself right), it is of the 
greatest importance, when speaking of the 
examination of conscience, to teach children 
how to look into themselves, into their very 
souls, and to search very closely into their 
secret or inner feelings, passions, and inclina- 
tions ; in a word, it is important to plant into 



Christian Doctrine 435 

their hearts the earnest desire of 'knowing 
themselves as they are."' Schoberl says 
rightly, " What the Catechist soweth with 
patient labor in his instructions on the exam- 
ination of conscience, he will reap with joy 
in the confessional." 

6. Children should be told to choose a 
quiet and secluded place to make their exam- 
ination of conscience, in which they may avail 
themselves of a " Mirror of Conscience." ^ 

(a) Many catechetical writers are of opinion 
that no " Mirror of Conscience," i.e., no printed 
list or catalogue of sins, should be used by 
children preparing for confession ; other writers 
are in favor of that practice. 

The first base their view on these reasons : 
When children are trained to find out their 
sins without the aid of a printed guide to the 
examination of conscience, they gain greater 
independence and self-reliance, and are en- 
abled in later life to examine their conscience 
freely without any external assistance. More- 
over, the utility of such a guide is doubtful, 

1 Most English prayer-books call such a list of sins either the 
" Table of Sins," or the u Examination of Conscience.* 1 While 
the first phrase is correct enough, the latter is absolutely false. 
What objection is there to calling it " Mirror of Conscience, 11 a 
mirror in which our conscience tries to see itself as it is before 
God ? In other languages we find this phrase side by side with 
that of " Mirror of Sins," " Mirror of Confession. 11 — Editor. 



436 Christian Doctrine 

because it makes the all-important and natu- 
rally arduous task of serious thought and 
reflection all too easy, and enables children to 
examine their sins without any special effort 
of their own. Furthermore, it can not be 
denied that no one form of accusation can 
possibly be fully and equally suited for all 
grades in a school (for little and big children), 
or can meet the requirements of town and 
country. Lastly, a special guide to examina- 
tion can not be necessary, because the Catechism 
itself in the part relating to the Command- 
ments really contains a full list of sins. Let 
the children learn to use their Catechism as a 
Mirror of Conscience. 

Others reply that, however good this theory 
may appear to be, it does not work well in 
practice. First of all, experience proves that it 
is impossible in a school, including many chil- 
dren of limited abilities, to prepare all for con- 
fession without the aid of such a list of sins. 
Moreover, the method suggested above means 
a considerable waste of time, and is quite im- 
practicable in view of the few hours given to 
those religious instructions. Finally, where 
shall we find such a perfectly well-arranged 
Catechism as will make a special guide to ex- 
amination superfluous ? Here, too, we must 
"follow the middle course." On the other 



Christian Doctrine 437 

hand, experience proves that special advantages 
attend the use of a Mirror of Conscience. No 
doubt it greatly lightens the labor of the Cate- 
chist and makes it easier for children to pre- 
pare well for confession ; it lessens the great 
dread they may, perhaps, have for it. 

(b) To achieve these good results, and to 
avoid the disadvantages above mentioned, two 
conditions must be fulfilled, namely, this Mir- 
ror of Conscience must be well arranged and 
properly used. 

It must be adapted for children. Hence: 
(1) It must be short, that is to say, it must con- 
tain only real sins, and furthermore, only such 
sins as children of the respective age or class 
are likely to commit, otherwise it will do more 
harm than good. It would be a very great 
mistake to recount all possible imperfections, 
such as are implied in the questions : " Have I 
kept God ever before my mind ? Have I said 
the Acts of Faith, Hope, and Charity ? Have 
I missed Mass on weekdays when I could have 
gone ? Have I neglected to take off my hat 
when passing in front of the church ? " etc. Still 
worse is the mistake of adding to these and 
to every other slight sin the question, " How 
often ? " when the number is to be told only 
in mortal sins. Such stupidity as this makes 
the children over-anxious and sows the seed of 



438 Christian Doctrine 

scrupulosity in their minds, a thing especially 
injurious to the Christian life. This is shown 
by the fact that children thus trained come to 
confession to-day with a whole litany of sins, 
and return to-morrow, just before holy com- 
munion, heavily burdened, as they imagine, with 
a number of fresh transgressions. Many chil- 
dren, however, go to the other extreme. Seeing 
that they can not get rid of their imperfections, 
and feeling instinctively that they are not 
serious sins, they hold these and really grievous 
faults alike in light esteem, make no attempt 
to overcome either, and simply confess what 
happens to come to their mind. Others, again, 
dwell much on their little faults, and forget 
their serious sins. No reference should be 
made in this list to sins of which children 
know nothing and the suggestion of which 
might wound their innocent and tender minds. 
All expressions referring to sins against the 
Sixth Commandment must be carefully chosen. 
Again, it would be ridiculous to have chil- 
dren examine themselves on doubts of faith, 
on heresy, on idolatry, on perjury and murder, 
etc. Notwithstanding this, it is well to insert 
in the " Mirror " some few sins which children 
do not, as a rule, commit, but against which 
they can not be warned too early, e.g., Have I 
worked on Sunday? Have I been drunk? 



Christian Doctrine 439 

Have I gone to Protestant church service ? 
(2) This Mirror of Conscience must be founded 
on the Ten Commandments of God, the six 
commandments of the Church, and the seven 
capital sins. There could not possibly be a 
better guide than the one offered us by God 
Himself and by His holy Church. Special at- 
tention should also be given in the guide to 
evil practices and abuses in vogue in the re- 
spective country or district, or at that particular 
time. It does not matter if on this account 
a good many local expressions or idioms have 
to be used in it. 

(c) The Mirror of Conscience must be used 
in an intelligent manner, and must not take the 
place of the living words of the Catechist. 
Hence it should not be used until he has 
thoroughly discussed, in the order of the Com- 
mandments, the various sins and the questions 
regarding them. Then that list may be put 
into the hands of his pupils, with the remark 
that probably by its help they will still find a 
few sins which they did not remember. It is 
mainly an aid for the beginner; older children 
are expected to examine their conscience with- 
out it as far as they can. Whatever prayer- 
books the children may use, let the Catechist 
be sure to make a careful scrutiny of their 
* Tables of Sins." 



44-0 Christian Doctrine 

II. Contrition and Purpose of Amendment 

Leading children to contrition is the most 
important part in preparing them for this 
Sacrament. For there can be no forgiveness 
of sin where there is no true contrition or re- 
pentance. It is even more necessary than the 
accusation of sins, as is evident from the fact, 
that where there is a perfect sorrow, forgive- 
ness of sins is received even before confession, 
while the most thorough accusation without 
supernatural contrition is useless. In the para- 
ble of the prodigal son the father did not let 
his son do more than express his sorrow, and 
at once raised him up and embraced him. 
Contrition must be actually aroused in the 
hearts of the children, otherwise all the instruc- 
tion given is mere outward drilling but not a 
real preparation of the soul. True, it is not 
so very easy to make children understand what 
supernatural contrition is, and how they may 
excite themselves to such a sorrow. Still, even 
with a partial success, the preparatory instruc- 
tion will bear good fruit. Let the Catechist 
bear in mind the following points: 

i. He must impress upon the children the 
supernatural motives for contrition, i.e., the 
motives founded on holy faith. (a) Bring 
before the children the majesty of God and 



Christian Doctrine 441 

make them see against whom they have sinned. 
The greatness, beauty, and wonders of the uni- 
verse, the earth, the sea, and the heavens will 
serve the purpose, (b) Lead them in spirit to 
Mount Calvary and tell them of the love of God 
to man, chiefly manifested in the sufferings and 
death of Christ upon the Cross. Lent, during 
which, as a rule, children are prepared for con- 
fession, is a suitable time for such meditations. 

(c) Impress upon the children the fact that 
God is our greatest benefactor, on whom we 
depend alike for our bodily and spiritual life. 

(d) Tell them of the punishment meted out to 
the bad angels, to our first parents, to Noe's 
contemporaries, and to others, warning the 
children that their own sins also merit punish- 
ment. Too much stress must, however, not be 
laid on the temporal punishments inflicted in 
this life, as there might be danger of awaken- 
ing in the children a mere natural sorrow, which 
does not bring the forgiveness of sin. The 
punishment inflicted on the sinner after his 
death must be especially brought before them. 
A vivid description of the punishment of hell is 
apt to appall the most hardened sinner. How- 
ever, as children are usually only guilty of venial 
sins and are not conscious of having deserved 
the punishment of hell, the Catechist may dwell 
more on the pains of purgatory, which they 



44 2 Christian Doctrine 

probably have deserved. His description of 
them should be such as to make a deep impres- 
sion on the children, so that they may easily 
remember it in all future confessions. 

2. With the above motives as a basis, the 
Catechist should devise and use a form of con- 
trition to be constantly read over, memorized, 
and practised by the children. By its help 
they may in later life also make a devout act of 
contrition after the examination of conscience 
at night prayers, and if ever they are in 
danger of death. A good formula of contrition 
ought to have the following qualities : (a) It 
should be short and without any unnecessary 
words. (6) It should be simple in expression, 
and affectionate in tone, so that its meaning 
will readily find its way to the child's mind and 
heart, hence it must be free from long and in- 
volved sentences. Words coming straight from 
the heart are always simple, and quickly affect 
the heart, (c) It must not omit the motives of 
an imperfect contrition, also called attrition. 
Some children may not readily rise to the 
heights of divine love. With a formula of con- 
trition leaving out the motives of attrition, 
children of a solid and tender devotion might 
reach to a perfect contrition ; the rest would 
have neither contrition nor attrition — not the 
first, being incapable of it ; not the second, find- 



Christian Doctrine 443 

ing no motives for it : so their confession would 
be invalid, (d) The motives must be wisely 
arranged. The higher and nobler motives 
must be given first. Although, as shown in 
the parable of the prodigal son, the thought of 
the punishment of sin is generally the first 
motive to bring fallen man back to his duty, 
yet in the formula of contrition the nobler 
motive should be the first. The perfect motive 
first came from the lips of the prodigal son, 
not the tale of his miseries. To go from the 
perfect to the imperfect motive in the act of 
contrition approaches more nearly to God's own 
ways of dealing with man ; for it is only those 
who are dead to all noble feeling that God 
endeavors to win over to obedience of the law 
by punishments and threats. For this reason 
the minister of God should begin by working 
upon the nobler feelings of children, and only 
afterward appeal to the motive derived from 
punishments. (e) The form of contrition 
should be suitable to one's whole life. Experi- 
ence teaches that old men generally still use 
the prayers they learned as children. But 
grown people will not use prayers or forms fit 
only for children. 

3. The Catechist must bring examples of 
true contrition before the children and stimu- 
late them to imitation. The biblical examples 



444 Christian Doctrine 

of David, Peter, Mary Magdalene, the prodigal 
son, the penitent thief on the cross, and the 
people of Ninive, will be found very useful. 

4. The Catechist must also remember that 
contrition is more a matter of the will than 
of feeling. Hence he will teach the children 
that tears and other outward signs of grief, such, 
for instance, as one may show on the death of 
his parents, are not necessary, and that God 
looks only to the hearts of men. He must work 
upon the will through the intellectual and rea- 
soning power of the children by making them 
understand the nature of sin and its conse- 
quences. Yet the Catechist must avoid all ex- 
aggeration, and not make a great sin of a little 
fault merely to frighten his pupils. He must 
rather endeavor to fill them with confidence in 
God and His holy grace, which will keep them 
from grievous sins, or, if they have fallen, help 
them to rise, if they only earnestly desire it. 

5. In regard to the Purpose of Amendment, 
children should be taught not to be satisfied 
with a general good resolution, but to resolve 
especially not again to commit those sins which 
they are now about to confess. They should 
promise in particular to avoid some special sin, 
above all, their besetting sin. Their resolutions, 
in order to become more efficacious, should 
refer also expressly to some particular occasion 



Christian Doctrine 445 

of sin, the places, persons, or things which have 
led them to sin. Lastly, the children should be 
advised to renew these special resolutions daily 
at their morning prayers. 

III. Confession ( The Accusation of Sins) 

1. Children must be carefully taught to 
know exactly what they are strictly bound, 
what they are counselled, what they are for- 
bidden, to mention in confession ; that in case 
of doubt, they must ask the confessor; lastly, 
the manner of confessing. (See p. 430.) They 
should also know by heart the prayers to be 
said in the confessional, before and after the 
accusation. These should be short and con- 
cise, otherwise too much time is needlessly 
wasted. 

2. The children must be shown what to do 
in the confessional, when to kneel, to make the 
sign of the Cross, to pray, and when to leave it. 
The Catechist should sit on a chair in front of 
the class and call some of the children to stand 
on either side of him, and then let one after the 
other go through everything as they would have 
to do in the confessional, except the accusation of 
sins. Any mistakes are to be corrected at once. 
He should explain at this opportunity the necest 
sity of their being bodily or actually present 
while absolution is being given by the priest, 



446 Christian Doctrine 

and impress upon them not to run away and 
out of the confessional before they have received 
a sign from the priest that they may go. Chil- 
dren must be trained to the habit of renewing, 
earnestly and sincerely, the act of contrition 
while the priest gives absolution, and not to 
bother about the accusation made or the pen- 
ance imposed. 

3. Children may be taught more clearly 
how to confess properly by showing them a 
faulty confession or accusation, either on the 
blackboard or by word, and then having them 
correct it. This will be another safeguard 
against thoughtless accusations. In giving 
such examples the greatest care must be taken 
to prevent children from suspecting any viola- 
tion of the seal of confession, for instance, that 
the Catechist is speaking from his experience 
with their fellow-pupils. Hence it is well to 
insert sins which pupils usually do not commit. 

4. In order to insure a full accusation of 
their sins by the children, the Catechist must 
endeavor to remove the natural dread of con- 
fession, and tell them especially of the seal of 
confession. He may mention in particular: 
(a) That the confessor is bound to absolute 
silence, and is forbidden to mention to any one 
what he hears in confession. Refer to St. John 
Nepomucene. (6) A sincere and open confes- 



Christian Doctrine 447 

sion is a cause of great joy to the confessor. 
(c) The child who makes a good confession is 
rewarded by a great sense of peace, (d) Who- 
ever through fear or shame conceals a mortal 
sin in confession commits a great sin (sacrilege), 
which becomes all the greater afterward when 
holy communion is received unworthily, (e) 
He who will not confess his sins on earth will 
be made to do so after death, to suffer bitterly, 
when, to his utter shame and confusion all 
his sins will be shown before the whole world 
at the Last Day. (See Furniss, p. 211.) 

IV. Satisfaction (Penance) 

The following points are important here : 
the obligation of performing the penance ; the 
omission of penance or delaying it an unlawfully 
long while, though a new sin, does not invali- 
date the previous confession ; the child must 
not leave the confessional without knowing 
clearly and distinctly what penance has been 
enjoined by the confessor. 

The children should be taught to repair 
damage done, to restore stolen property, and 
to make up any quarrel with their neighbors 
before going to confession. They should tell 
the confessor of the reparation or restitution 
already made, to save him the trouble of asking 
about it. 



448 Christian Doctrine 

D. External Circumstances 

i. The Catechist should exhort the children 
to spend the evening before their first holy con- 
fession in prayer, self-examination, acts of sin- 
cere contrition and in solitude. 

2. The children must go to confession in a 
clean dress, taking with them the prayer-book. 
They will first meet in the school and remain, 
under proper supervision, in their own places, 
quietly preparing until, at the proper time, they 
are taken two by two to the church. It will 
do a great deal of good if at this time the 
Catechist reminds the children in church once 
more of the importance of the holy function 
they are about to perform, and again encour- 
ages them to be candid in their confession. 
He should then kneel down with them, and in 
common pray with them and invoke the Holy 
Ghost, make an act of contrition, and offer 
good resolutions. The children may repeat 
these prayers after him sentence by sentence. 

3. After this, one part of the children, in the 
order previously decided on, go quietly one by 
one to the confessional. Awaiting their turns, 
they should not stand in groups together, but 
one behind the other, in single file, only about 
five on each side of the confessional, not more. 
The first should stand some little distance from 



Christian Doctrine 449 

the confessional. If too many children stand 
near a confessional, they will tease and push 
one another, or chatter and whisper together, 
making a playroom of the church, a thing 
entirely improper for so sacred a place, and the 
solemn nature of the Sacrament of Penance, 
and rendering the duty of the priest hearing 
the confessions needlessly arduous. It is quite 
important to impress children with the holy 
secret of confession and that, therefore, they 
may never stand or kneel so near the confes- 
sional as to be liable to hear what either the 
penitent or the priest says, especially if either 
of them were to speak somewhat loud. For 
this reason it is preferable to let the children 
remain in the pews or seats and there await 
their turn for confession. 

Laughing, talking, looking about, running in 
and out of church, changing places, or pushing 
themselves forward, must all be strictly prohib- 
ited. The Catechist must earnestly warn the 
children beforehand against any such offence 
or misbehavior. 

Immediately after confession each child should 
go to the communion rail, or to the pew previ- 
ously assigned for this purpose, where he should 
kneel down to perform the penance imposed 
and to make thanksgiving. 

4. If it does not take too long, the children 



45° Christian Doctrine 

can remain in the church till all have con- 
fessed. Of course, they must not be allowed 
to remain idle, but must pray in common or in 
private. This has a double advantage: chil- 
dren see that nothing is gained by pushing 
themselves forward, and the Catechist has an 
opportunity, when the confessions are over, of 
reminding them to be faithful to their promises 
and resolutions, and of concluding the whole 
service with a prayer of thanksgiving or the 
singing of a hymn. The work of hearing the 
first confessions of a class should not occupy 
more than one hour, or at most one and a half, 
at a time. If longer, it will tire out confessor 
and children : the priest, because to hear the 
first confessions of children is very trying and 
needs great patience ; the children, because 
they, as a rule, will soon get restless and dis- 
tracted. If the class is very large, divide it off, 
and hear one division each day until finished. 

The Catechist should ask a teacher of the 
school, or some other fit person, to watch over 
the children in church preparing and waiting 
for their turn. This will insure their good be- 
havior, and prevent anything interfering with 
their devout preparation. 

The confessions must be heard in church, 
not in school. The latter should not be al- 
lowed even in winter, as it can not be justified 



Christian Doctrine 451 

either from the ecclesiastical or the educational 
point of view. The schoolroom, where the chil- 
dren have so often had fun or play, and, perhaps, 
have been very naughty, is not the right place 
for the performance of such a solemn duty as 
confession. All the surroundings of the child 
about to confess should be such as to promote 
devout recollection and earnest examination of 
his sins and evil inclinations. For this no other 
place is suited except the house of God, nor 
should it be considered too much of an expense 
to heat the church for half a day in a work of 
such importance for the parish. 

5. The use of tickets by which the confessor 
certifies to the confession of the children is a 
shocking abuse. Supervision in this regard 
can be had by other methods. By such tickets 
the confessor, who is in every way bound to 
secrecy, becomes indirectly an overseer and ac- 
cuser. The seal of confession might become 
seriously endangered. For this reason a similar 
device proposed by the I. Prov. C. Bait, was re- 
jected by the S. Propaganda, June 28, 1830. 
Being forced to give his name to the confessor, 
the child will no longer have that full confi- 
dence in him which is so desirable, especially if 
he has a serious sin to confess. Moreover, the 
strict control over confession involved in the 
use of tickets gives to it a character of com- 



45^ Christian Doctrine 

pulsion which might easily make it hateful. 
Finally, the use of tickets might in many cases 
lead to fraud and deception. Away with con- 
fession tickets ! 

Conclusion 

The Catechist must avoid everything likely 
to make children shrink from or fear confes- 
sion. A child naturally dreads the moment 
when, alone and left to itself, it must appear 
before the minister of God to confess its sins. 
To the child this is an awful thing. Hence it 
becomes the duty of the Catechist to encour- 
age the child by his friendly manner, cheer- 
ing words, and reassuring instruction. Finally, 
everything must be avoided which would make 
children dislike confession or render it need- 
lessly difficult, such as threatening them with 
confession, or compelling them to go to some 
particular priest. 

The Catechist ought to repeat with his class 
the preparation heretofore described, as often as 
they go to confession during the first year after 
first confession, and especially before the first 
communion. 

Art. 5. — First Holy Communion 

A. The Preparatory Instruction 

1. In the first centuries of the Christian 
Church the adult catechumens or converts 



Christian Doctrine 453 

were prepared, during the forty days of Lent, 
to receive the Sacraments of Baptism and the 
Holy Eucharist at the following Easter. In our 
day it is still the custom to admit children to 
their first holy communion during Easter time 
or soon after, and to prepare them for it dur- 
ing Lent. This special preparation should not 
extend over too long a period of time, e.g., a 
whole scholastic year, as this would bring it 
down to the level of the other ordinary classes, 
and would thus detract from the sacredness 
of this most important instruction, obliterate 
the singular character by which it differs from 
the rest of Christian Doctrine, and in the end 
merely bore the pupils. The III. Plen. C. Bait, 
n. 218, insists that this special instruction for 
first holy communion should be given for 
at least six weeks, with three lessons a week. 
Here the American editor of Schuech truly 
remarks : " But this is certainly the mini- 
mum. In many parishes the ' First Commun- 
ion Class ' is organized about three months 
before the communion day, and instruction 
given almost daily. The entire Catechism is 
gone over with the class. This is more neces- 
sary in our country, where so many children 
receive their first religious instruction only 
when they prepare to receive holy commun- 
ion" (p. 314). Where these preparatory in- 



454 Christian Doctrine 

structions form an integral part of the Christian 
Doctrine course in school, and have their proper 
place assigned on the school programme, certain 
conditions or circumstances may sometimes de- 
mand the organization of a separate and extraor- 
dinary " First Communion Class." This may 
become necessary where a number of children 
have to remain away from the regular course 
on account of ill-health or sickness, of long dis- 
tance from church, or because they are sent by 
their parents to the public school. (On these 
public school children see the very thought- 
ful remarks in the A. Eccl. R., December, 1895, 
pp. 415 ff., " The Stray Sheep.") In those sec- 
tions of the country where the winter is hard 
and long, the pastor of a country parish ought 
not to begin the instructions for first com- 
munion before winter begins to break up, and 
the roads become passable ; otherwise many of 
his children will either not come at all or only 
very irregularly. 

2. The preparation of children for first holy 
communion is a most important duty of the 
Catechist, because it marks a turning-point in 
the character of each child and often decides 
the whole course of his or her future religious 
life. Instances of a complete reformation of 
children from the time of first communion are 
by no means rare. That first holy commun- 



Christian Doctrine 455 

ion exercises a great influence over children 
is proved by the fact that sometimes the very 
remembrance of it calls forth a change of sen- 
timents. Even at the death-bed of hardened 
sinners holy results have sprung forth by the 
mere remembrance of their first holy com- 
munion. The unqualified assertion that first 
communion is the most beautiful, the most 
important, and the most sacred act of life, must, 
however, be characterized as an exaggeration. 
After all, it is only the beginning, but by no 
means the culmination, of a holy life ; later 
communions should increase holiness in the 
recipient and lead him on to persevere in his 
good aim. 

If the preparatory instruction for holy com- 
munion is to attain its end, it is absolutely 
necessary that the Catechist should clearly 
understand its very peculiar nature, and so 
adapt and shape his instructions that the chil- 
dren themselves will feel how very different 
from other instructions these are. More than 
anywhere else ought the teacher to realize that 
now his main and only end is to edify, not to 
instruct ; that he must touch and inflame the 
heart, not simply enlighten the mind. No 
doubt, the children must be made to know and 
understand the truths connected with the great 
mystery of the Eucharist, they must know all 



456 Christian Doctrine 

that a worthy preparation and right disposition 
for holy communion demand ; at the same 
time " it must be well understood that it is not an 
ordinary Catechism . . . but there is a hidden, 
a deep and strong, a persevering and continu- 
ous, action. . . . Without this strong action on 
souls, without this deep transformation of mind 
and heart, nothing has been done; and if the 
first communion is not a sacrilege, yet at least 
the fruits of it will be very indifferent and very 
soon nothing will remain." The meaning of 
these words of Dupanloup (p. 306) is more fully 
seen when later on he explains the three stages 
or epochs of this preparation. He says : " The 
object and proper work of each of these three 
epochs is as follows : The first brings the child 
out of his usual light and frivolous life, and 
makes him enter on a serious preparation for the 
first communion by prayer, by religious work, 
and Christian emulation. It lasts from a fort- 
night to three weeks. The second period con- 
tinues the work of the first, but goes farther; 
it trains the child in the spirit of penitence and 
includes the immediate preparation for his 
general confession. It lasts nearly a month. 
The third, still continuing the work of the two 
former, adds to it the immediate preparation 
for the first communion. It lasts another 
month. The retreat of three days finishes the 



Christian Doctrine 457 

work and strikes the final blows." The super- 
natural psychology of this preparatory process 
and its stages is then developed in the succeed- 
ing chapters. We would pity, indeed, the 
children intrusted to a Catechist who could 
see nothing but an overflowing enthusiasm of 
French piety in the work thus outlined by the 
great Bishop of Orleans. The fact that so 
many first communions leave no lasting re- 
sults in the children, is due in no small meas- 
ure to the other fact that many Catechists do 
not understand what is the main object of their 
instructions for first communion, or, if they 
do, that they do not act according to their 
knowledge. 

From the above it will also be understood 
that, while a certain amount of religious knowl- 
edge is required for first holy communion, 
yet the knowledge of the Catechism on the part 
of the children is not the main criterion to 
decide who shall be admitted and who refused. 
True, the Catechist will employ the greatest 
care and spare no pains to have all the children 
well instructed in doctrine. He will pay 
special attention to the pupils of a weaker mind 
and try to impart to them at least that amount 
of knowledge which will fit them sufficiently to 
receive the Blessed Sacrament. Good and well- 
behaved children may be admitted without 



45 8 Christian Doctrine 

hesitation, although they may be backward in 
learning their lessons ; being far behind others 
in mental capacity, they may be a long way 
ahead of them in devout and religious senti- 
ments, which are the more important elements 
of a proper preparation and disposition for 
holy communion. On the other hand, bad 
and corrupt children must be refused, although 
they may be bright pupils, and know their les- 
sons to perfection. 

3. These instructions of the Catechist must 
aim particularly to insure in his pupils a 
sufficient knowledge, purity of heart, a great 
devotion to and love for the Blessed Sacra- 
ment, and an ardent desire to receive it. 

(a) He must teach them thoroughly that part 
of the Catechism which treats of the Holy Eu- 
charist, and thus lead them to a full knowledge 
of this doctrine. The instruction should com- 
prise the following subjects: (1) The promise 
and the institution of the Eucharist. (2) The 
real presence of Jesus Christ in this Sacra- 
ment and the consequent honor and reverence 
due to it. (3) The duty of receiving holy com- 
munion. (4) The effect of holy communion. 
(5) The preparation for holy communion, the 
manner of receiving it, and the thanksgiving 
after it. (6) Unworthy communion. (7) Spir- 
itual communion. Some think that an apolo- 



Christian Doctrine 459 

getic treatment of the Eucharist, replying to 
the objections, should form a part of these 
preparatory instructions. They forget that the 
Catechist at this time is not to do the work of 
a professor of theology. 

(b) To make children receive first holy 
communion with pure hearts the Catechist 
must make them feel, as it were, how grievous 
and terrible a sin a sacrilegious communion 
is. At the same time he must fill them with 
a solemn awe of that most holy and august 
Sacrament, and he should also advise the chil- 
dren going to first communion to make a gen- 
eral confession of their sins or at least a kind of 
review of their past life. 

(c) That the children may from the first 
approach the holy table with devotion, the 
Catechist should require them to kneel before 
the Blessed Sacrament every time they enter a 
church, and to adore Our Lord there present ; 
frequently to make acts of faith, hope, charity, 
and contrition with special reference to the 
Holy Sacrament of the Altar. For this pur- 
pose he should use a short form of prayer and 
let the children often repeat it ; e.g. : — 

" I believe, O Lord Jesus, that Thou art truly 
present in the Holy Sacrament of the Altar, 
hidden under the appearance of the consecrated 
bread. I hope that by the grace of this Sacra- 



460 Christian Doctrine 

ment I shall one day see Thee face to face in 
Thy heavenly glory. O Lord Jesus, I love 
Thee more than anything else in this world 
because of Thy goodness and because in this 
Holy Sacrament Thou givest to me Thy sacred 
body as a food for eternal life. O Lord Jesus, 
be merciful to me a miserable sinner, and for- 
give me my sins, so that I may worthily receive 
Thy most holy body." 

(d) The Catechist should arouse in the chil- 
dren a heartfelt desire and an ardent longing 
to receive the Most Holy Sacrament of the 
Altar. To this end he should teach them 
the practice of spiritual communion. Captain 
Greeley's expedition to the North Pole, starv- 
ing in sight of the provisions stored up in the 
cache across Smith's Sound, offers an example 
of the longing desire for food : explain the 
similitude, but also the difference, when com- 
pared to spiritual communion. Here is a 
short and suitable form of prayer for spiritual 
communion: "Lord Jesus, I adore Thee, who 
art here present in the Holy Sacrament of the 
Altar ; my soul longs for Thee and yearns to be 
united with Thee. But as I can not receive 
Thee now in visible form, I beseech Thee, 
sweet Jesus, come to me invisibly. Thou 
canst do this, for Thou art all-powerful. O 
Lord Jesus, abide with me, and grant that 



Christian Doctrine 461 

no sin of mine may ever separate me from 
Thee." 

(e) It is a good plan for the Catechist to take 
the children from time to time to church when 
the Blessed Sacrament is kept there, and make 
them pray in common the acts of faith, hope, 
charity, and contrition, and spiritual commun- 
ion, after which he may leave them for a few 
short moments to their own private devotion. 

{/) The Catechist must also teach his pupils 
the right way of making their thanksgiving 
after communion, and how to offer to Our 
Lord Jesus their petitions and good resolu- 
tions. 

(g) It is important that at holy commun- 
ion the children's minds and hearts be contin- 
ually occupied with the great mystery. They 
must not be allowed to be idle, as the fruit of 
holy communion depends greatly on the spirit- 
ual activity of the communicant. Hence the 
Catechist must point out to them the prayers 
(printed in the prayer-book), to be used before 
and after holy communion, and instruct them 
how to use those prayers. 

(k) The Catechist must also instruct the 
children how to be physically prepared for 
communion and in what manner to receive it. 
He will remind them to fast from midnight, 
and to come in clean though not necessarily 



462 Christian Doctrine 

costly clothes. Girls especially must be warned 
not to think too much of what they wear, and 
thereby forget the all-important thing. He 
will tell the pupils how to bear themselves at 
the sacred act, that they should not only open 
their mouth, but that they should also some- 
what put out their tongue over the under lip ; 
that they should either close their eyes or 
piously and devoutly look at the sacred Host ; 
but that they must not look up at the priest. 
In the absence of a communion card or cloth 
they may hold their prayer-book under their 
chin whilst receiving. Children must also be 
told that it is most unseemly to bite the holy 
Host with the teeth, or, if it should stick to the 
roof of the mouth, to remove it with the fingers ; 
neither should they spit out till after the lapse 
of some time, say about ten minutes. 

(i) While preparing the children for first 
holy communion the Catechist should try in 
every way to engage the cooperation of their 
parents. (See. A. Eccl. R., Dec, 1895, pp. 407 f.) 

(/) It often happens that the children who 
confessed the day before holy communion 
want to confess again on the day itself when 
they receive. To avoid such an unnecessary 
annoyance and to guard them against forming 
a false conscience or scrupulous habit, the 
Catechist must make them understand clearly 



Christian Doctrine 463 

that they should simply repent of any lighter 
fault committed since the previous day ; but that 
confession is necessary after a mortal sin only. 
Even if they happen to remember some mortal 
sin forgotten in confession, they are not bound 
to confess it now before communion, as it is 
already forgiven. But they must confess it the 
next time. 

4. In regard to the retreat immediately be- 
fore communion, consult Dupanloup, pp. 361 ff.; 
Schuech, p. 315. 

B. The External Celebration 

First holy communion should be celebrated 
in such a manner that it will fill the hearts of 
the young communicants with a feeling of great 
reverence and awe for the most holy and august 
Sacrament of the Altar, and make the day one 
that is ever to be remembered even by the 
most cold and impassive. Hence the Catechist 
must bear in mind : — 

1. The most suitable day for the first com- 
munion of children is Low Sunday (the first 
Sunday after Easter), called in Liturgy " The 
Sunday in White." 

On the day of their first communion chil- 
dren should remember their baptism and re- 
new their baptismal vows. Low Sunday is 



464 Christian Doctrine 

intimately connected with baptism; for it re- 
ceived its Latin name because in the early days 
of the Church it was customary for the newly 
baptized to lay aside, on the first Sunday after 
Easter, the white robes they had received at 
baptism. Easter Day and Whit Sunday (Pen- 
tecost) are also days suitable for first com- 
munion, because the solemnizing of baptism 
formerly took place on those days. 

2. The children assemble in the school, and, 
escorted by their pastor or Catechist, march in 
solemn procession to the church, with church 
banners carried in front of them and amid the 
ringing of church bells. 

3. After the gospel, or after the commun- 
ion of the priest, a short and earnest address 
should be given from the altar to the children 
and the grown members of the congregation 
to impress them with the importance of the 
day, and to arouse in their hearts sentiments 
of faith, love, contrition, and gratitude. Natu- 
rally, the priest who conducts this solemn ser- 
vice should also show every sign of gravity and 
reverence. 

4. With this address should be combined the 
renewal of the baptismal vows. As at baptism, 
the priest will ask the children, " Do you re- 
nounce the devil and all his works ? and all his 
pomp and glory ? " Then comes the question : 



Christian Doctrine 465 

" Do you believe in God, the Father ? — in God, 
the Son ? — and in God, the Holy Ghost ? " To 
which questions all the children answer in a 
body. The renewal of the baptismal vows can, 
however, take place beforehand at the baptismal 
font. With us in America it generally forms a 
special service held in the afternoon. 

5. Before receiving, the children all recite 
together the preparatory prayers, and immedi- 
ately before holy communion they say three 
times with the priest, " O Lord, I am not 
worthy," etc. Of course, during this common 
prayer all singing must cease in the church, as 
well as the playing of the organ. 

6. The children, first the boys and then the 
girls, the order always observed in Church cere- 
monies, will now go up to the communion rail, 
which is generally covered with a communion 
cloth. Two acolytes, bearing lighted candles, 
may accompany the priest who gives commun- 
ion. But to allow the communicants also to 
carry lighted candles is a very serious mistake. 
It will only distract the children, who must 
watch their candles lest they soil their clothes 
with the dropping wax or even set them on fire. 
The whole attention of the child should be cen- 
tered in the Blessed Sacrament. Away, then, 
with candles at holy communion! Ardent 
devotion of the heart must rank higher than 



466 Christian Doctrine 

outer glory and religious pomp. The same 
objections can be urged, in a degree, against 
having a special candle-bearer for each first 
communicant. If the children must have 
lighted candles, let it be at the renewal of 
their baptismal vows, when there is some mean- 
ing to it as at baptism itself. 

7. After communion all the children say a 
thanksgiving prayer together. In reciting these 
the Catechist may lead them. The same ap- 
plies to the preparatory prayers. 

8. It is a very useful custom to give the chil- 
dren a beautiful picture in memory of the day 
of their first holy communion, so that when 
they look at it they may be reminded of this 
very important day of their lives. When mak- 
ing the present, the Catechist may warn the 
children that henceforth they are bound under 
pain of sin to receive holy communion at 
Easter every year. 

Note. — Catechists in charge of first communion classes 
will find excellent advice and hints in Canon J. Schmitt; 
Furniss, pp. 228 ff. \ the A. Eccl. R. y December, 1895; 
and especially in Dupanloup, Bks. III., IV., where the 
chapter on "First Communion in the Country," p. 422, 
deserves attention. 

Pastors and Catechists in charge of the advanced Chris- 
tian Doctrine classes, comprising pupils who have made their 
first communion, will do well to study Dupanloup, Bk. V. p. 
457> "On the Catechism of Perseverance." 



Christian Doctrine 467 

Art. 6. — Holy Confirmation 

" In order that the children as well as the 
adult persons who come to receive holy con- 
firmation may obtain a fuller measure of the 
grace of the Holy Ghost poured out in this 
Sacrament, they must be well instructed regard- 
ing its nature and fruits ; and no one may be 
admitted who is not sufficiently instructed in 
Christian Doctrine. We exhort priests that, 
following a praiseworthy custom, they avail 
themselves of this occasion and have the per- 
sons to be confirmed fully instructed in the 
knowledge of the Catechism." 

These words of the I. Prov. C. Westminster, 
1852, faithfully echo the sense of all modern 
councils and synods regarding the necessary 
preparation for this Sacrament. Certainly, the 
state of grace is a condition required by divine 
law. But, besides this, the law of the Church 
also requires a sufficient knowledge of Christian 
Doctrine, not only in regard to holy confirma- 
tion, but also in regard to other important 
doctrines. " Only those who are sufficiently 
instructed in the principal mysteries of faith and 
the elements of divine religion can be admitted 
to this Sacrament. They ought to be prepared 
by frequent catechetical instructions and pious 
exhortations" (Prov. C. Cashel, 1853). 



468 Christian Doctrine 

The Catechist can easily know his special 
duty in preparing children for holy confirma- 
tion from these ecclesiastical injunctions and 
from the nature of the Sacrament. Both tell 
him that by his instructions he must prepare 
the mind and heart of the children. (See Sch. 
p. 316.) 

1. The main subject of the catechetic instruc- 
tion is evidently the Sacrament of Confirmation 
itself. "No one shall be allowed to receive 
confirmation who is not carefully instructed 
regarding the nature and effects of this Sacra- 
ment." (III. Plen. C. Bait., n. 2 1 8.) This com- 
prises the questions also concerning the minister, 
subject, necessity of, and the required dispo- 
sition for, confirmation. With this ought to 
be joined a fuller explanation of the doctrines 
concerning the divine person of the Holy Ghost, 
His descent upon the Apostles, His work in the 
Church of God and in the individual soul. 
(See Cardinal Manning's books on the temporal 
and the internal mission of the Holy Ghost.) 

As the pupils of this class are now better 
able to understand these doctrines than when 
they heard of them the first time in going 
through the Catechism, the Catechist has a 
splendid opportunity to strengthen by his ear- 
nest words the divine faith and a loyal adher- 
ence to the Catholic Church in the hearts of 



Christian Doctrine 469 

the children by making them understand that 
the work of the Church is the work of the 
Holy Ghost, and that in believing and obeying 
her, we believe and obey the Divine Spirit of 
Truth. 

The work of the Holy Ghost in the soul 
can not be explained without at the same time 
explaining the doctrine of divine grace, actual 
and habitual, by the help of which we must keep 
the Commandments, or, in other words, practice 
Christian virtue and avoid sin. This offers the 
Catechist a good chance of reviewing the more 
important practical and moral doctrines of the 
Catechism, and of showing wherein and in 
what manner the " soldier of Jesus Christ " 
must "fight the good fight of faith" (1 Tim. 
vi. 12). 

Considering the usual composition and con- 
dition of our confirmation classes, the circum- 
stances under which these instructions are 
given, and at the same time the Christian 
strength and courage of intellect and will 
needed by our young people going out into 
a wicked world, we believe it far more neces- 
sary that the confirmands 1 should be given a 

1 When every standard dictionary of the English language 
allows the term " ordinandi 1 meaning a person to be ordained, 
what objection can there be to using the term " conflrmand " in 
the sense of " one to be confirmed " ? — Editor. 



470 Christian Doctrine 

solid and thorough instruction in some select 
parts of the Catechism (Holy Ghost, Catholic 
Church, Faith, Grace, Virtue, Sin) than that 
they should review every chapter of the Cate- 
chism, which could be done only in a super- 
ficial manner by the Catechist, and would, in 
all probability, prove to be a tedious and weari- 
some task for the pupils. 

2. The Catechist must prepare the hearts of 
the children for confirmation by suitable Chris- 
tian exhortation and advice, flowing naturally 
from the doctrines explained, and especially 
from the nature and effects of the Sacrament. 
He must tell them by what pious practices 
(daily prayers to the Holy Ghost, hearing Mass 
on weekdays, visits to church, some spiritual, 
i.e., internal, mortification, also slight corporal 
mortifications, acts of charity and mercy, etc.) 
they may render themselves more worthy of 
this Sacrament, whose dignity, wonderful ef- 
fects, and moral necessity (at least in our times) 
ought to be clearly and deeply impressed upon 
all who wish to receive it. 

It is not enough, however, merely to tell the 
children what to do ; the Catechist ought to 
induce them to carry out his advice. By 
kind earnestness and gentle entreaties, by his 
example, and by actually joining in the pious 
practices suggested, he may easily prevail on 



Christian Doctrine 471 

the whole class to perform some appropriate 
exercises in common, either in church or in 
school, during this time of preparation. Even 
older children will follow cheerfully where the 
zealous Catechist leads. 

3. From what has been said above, it is 
easy to see how wisely some bishops have or- 
dained that in their dioceses first holy com- 
munion and holy confirmation should not be 
received on the same day. Indeed, to have 
a child receive both these Sacraments on the 
same day is to ignore the nature of the child 
as well as the importance of confirmation and 
of its preparatory instruction. One of these 
Sacraments will necessarily become of a mere 
secondary, accidental consideration ; usually it 
is confirmation that must suffer. From a 
sound pedagogic point of view, with which the 
Christian view perfectly accords, each of these 
two Sacraments demands its own distinct men- 
tal and moral preparation ; to combine both is 
to overburden the child and to counteract 
mutually whatever may be the force and in- 
fluence of either preparation. Let them be 
separate, and let each have its full sway over the 
soul of the recipient. There ought to be an 
interval of at least a full month between first 
communion and confirmation. 

4. Confirmation in the United States is usu- 



47 2 Christian Doctrine 

ally given after first communion, not before. 
Our conditions fully justify this policy. Hence 
the pupils of our confirmation classes belong, as 
a rule, to the higher school grades ; they have 
gone through the whole Catechism before those 
special instructions for confirmation are given; 
their minds are more fully developed and they 
can more easily follow a connected discourse. 
In view of all this, the mode of these instruc- 
tions will differ somewhat from that observed 
in the lower grades of Christian Doctrine. 
Although the general principles laid down in 
Ch. in., p. 176, must be followed still, yet 
doctrinal exposition may prevail over historical 
lesson ; the lecture form may be used more 
extensively ; Liturgy and Church History may 
be given wider play ; the text-book may be 
more fully trusted, while the blackboard and 
picture are dispensed with. 

But let not the Catechist, on this account, 
think that he need not devote as much earnest 
thought and assiduous preparation to these 
preparatory instructions for confirmation as 
he will give to his first confession class. It 
would be a most fatal mistake. His confir- 
mation pupils are now of an age when their 
mind begins to think for itself and insists on 
taking its own view and following its own way, 
instead of trustfully accepting what is offered 



Christian Doctrine 473 

to it, as the little child will. Hence, it needs a 
stronger mind to impress it with the truth, and 
a wiser hand to lead it on to virtue. The Cate- 
chist must, therefore, arrange these confirma- 
tion lessons upon a thoughtful plan and piously 
prepare them all. Piously ! For, if no teacher 
of Christian Doctrine can expect to do his 
work rightly and to sow the divine seed in a 
way that it will bring forth the fruit of everlast- 
ing life, without often and fervently raising his 
soul to the Spirit of Truth, to ask for light, 
wisdom, and power, we believe this to hold still 
more when the Catechist teaches and explains 
that divine mystery which is in an especial sense 
the Sacrament of the Holy Ghost, the Giver of 
supernatural truth and life. 



CHAPTER VI 

HISTORICAL SKETCH OF CHRISTIAN DOCTRINE 

History shows clearest which are the best 
principles in teaching Christian Doctrine. No 
solid religious instruction can be given where 
the practice of the Church, observed for ages, 
is set aside. The Catechist should therefore 
be acquainted with the history of Christian 
Doctrine, which, be it observed, is not the same 
as the history of Christian Education in general, 
but forms only a part of it. On the other hand, 
the history of the Christian elementary schools, 
the common schools of the Middle Ages, and 
that of the modern parish school furnishes a 
large amount of most interesting material for 
a complete " History of Christian Doctrine or 
Catechism." 

See the very interesting article, " Rise of the 
Christian Schools" in American Cat/i. Quar- 
terly Review, July, 1900, p. 456. 

History shows, however, that the practice 
of the Church in this matter has not always 
been the same. In preaching the Gospel the 

474 



Christian Doctrine 475 

Church has always, in spite of the steadfast 
unchangeableness of her faith and of her moral 
teaching, taken into consideration the peculiar 
characteristics and needs of different peoples 
(see 1 Cor. ix. 19 ff.) as well as the special 
circumstances of the time. Those who are 
won to the fold from Judaism receive a differ- 
ent treatment from those who are converted 
from heathenism. The Church is like a physi- 
cian who employs different remedies for patients 
suffering from different diseases. Civilized peo- 
ples, such as the Greeks and Romans, were in 
need of a different mode of teaching from that 
suitable to the untutored inhabitants of the 
North. Moreover, the needed treatment varied 
greatly in early times, when the conversion of 
nations had only just been effected, from that 
of a later date, when the baptism of children 
had become universal. Then, again, instruc- 
tion differed in mediaeval days from that given 
after the invention of printing (1450). And yet 
again it was modified in the time of religious 
controversy, and altered when that controversy 
had subsided. The knowledge of this diverse 
and manifold practice of the Church offers to 
the Catechist many important lessons from 
which he may learn by what ways and means 
Christian Doctrine can be made useful and 
successful in our own days. 



476 Christian Doctrine 

Art. 1. — The Messianic Days 
A. Jesus Christ 

The first, and at the same time the most 
perfect, teacher of Christian Doctrine was the 
Divine Founder of that religion, Jesus Christ. 
The chief endeavor of the Saviour was that 
His words should be clearly understood and 
properly obeyed. With this end in view He 
adopted the following method : — 

1. He spoke in a simple and homely man- 
ner. His sentences were short, His expres- 
sions easy to understand, His speech plain and 
perspicuous. Hence He uses numerous similes, 
comparisons, and parables ; He is fond of an- 
titheses and of outward signs, and delights in 
drawing lessons from nature. 

Here are a few examples of the similes used 
by Christ: He likens Himself to the Good 
Shepherd (John x. 11); Peter to a rock (Matt, 
xvi. 18); the Pharisees to whited sepulchers 
(Matt, xxiii. 27); or to wolves in sheep's cloth- 
ing; the dead to sleepers, as in the case of Laz- 
arus and of Jairus's daughter. Particularly 
beautiful is the simile of the hen brooding over 
her young (Matt, xxiii. 37). 

Of the parables St. Matthew says plainly, 
" Without parables He did not speak to the 



Christian Doctrine 477 

people" (Matt. xiii. 34). Amongst these par- 
ables the most conspicuous are those of the 
prodigal son, the good Samaritan, the rich 
man and Lazarus, the Pharisee and the publi- 
can in the Temple, the laborers in the vine- 
yard, the great supper, the unmerciful servant. 

In His discourses Our Lord continually refers 
to objects in nature and uses them to illustrate 
His teaching. The lilies and the grass of the 
field, the birds of the air, the sparrows on the 
housetop, the hair of the head, the grain of seed 
sown in the field, the wheat and the cockle, the 
fig tree, the vineyard, the vine, the mustard 
seed, the sheep, the shepherd, the wolf, the har- 
vest, the house, the rock, the sepulcher, the 
mountain, the sun, the light, the Temple, — all 
these are objects to which Our Lord refers in 
order to make His teaching about the kingdom 
of heaven easier to grasp. 

Christ often illustrated His doctrines by 
means of outward signs ; thus He breathed on 
His Apostles when He said, " Receive ye the 
Holy Ghost," in order to illustrate the imparting 
of the Holy Spirit, " the Divine Breath " (John 
xx. 22). Before He healed a man born blind, 
He spat on the ground, made clay with the 
spittle, and laid it on the eyes of the man, whom 
He commanded to go and wash in the pool of 
Siloe ( John ix. 6). By this action Our Lord evi- 



478 Christian Doctrine 

dently meant to say, " When the Living Water 
which comes from My mouth (the Holy Gos- 
pel) unites itself with the dust of the earth 
(man), his spiritual blindness will be healed." 
Likewise, in instituting the Sacraments, Our 
Lord chose outward signs, such as water, oil, 
imposition of hands, bread, wine, to symbol- 
ize the graces to be imparted. By His very 
actions, He wishes to illustrate various truths 
of religion, so that He often speaks to us in 
parables even when He does not open His 
mouth. Everything which took place at Our 
Lord's nativity (the enrolment of the people, 
the light in the fields, the proximity of the 
sheep and the shepherds, the crib) had its sym- 
bolical meaning, and so had everything which 
took place at His death (the conduct of the 
two thieves, the eclipse of the sun, the rending 
of the veil of the Temple, the piercing of the 
Heart of Jesus, etc.). It is the same with Our 
Lord's miracles ; these, too, have their deep 
significance, as, for instance, the miracle at 
Cana, the multiplication of the loaves, the still- 
ing of the tempest, the raising of the dead. 

Of antitheses the following may be referred 
to : the kind master and the unmerciful ser- 
vant; the rich glutton and the beggar Lazarus; 
the proud Pharisee and the humble publican; 
the good Samaritan and the heartless priest 



Christian Doctrine 479 

and Levite. The simple but forceful sayings 
of Christ should also be noted : " Now no man 
lighting a candle covereth it with a vessel, or 
putteth it under a bed, but setteth it upon a 
candlestick that they who come in may see the 
light " (Luke viii. 16); "The foxes have holes 
and the birds of the air nests, but the Son of 
man hath not where to lay His head" (Matt. 
viii. 20) ; " Not every one that saith unto Me, 
Lord, Lord, shall enter into the kingdom of 
heaven, but he that doth the will of My Father 
who is in heaven " (Matt. vii. 21). Y ox proverbs 
employed by Christ, note the following: " The 
servant is not greater than his master" (John 
xv. 20) ; " Physician, heal thyself " (Luke iv. 23) ; 
" Wheresoever the body shall be thither will the 
eagles also be gathered together " (Luke xvii. 
37); "No man can serve two masters" (Matt. 
vi. 24) ; " These things ye ought to have done, 
and not to leave those undone " (Matt, xxiii. 23). 

2. Christ leads from the known to the 
unknown, so as to make the latter more easily 
understood. 

When, remembering the miraculous multi- 
plication of the loaves, the people sought the 
Saviour and in the synagogue of Capharnaum 
again asked bread from Him, He turned the 
opportunity to account to teach them the doc- 
trine of the Sacrament of the Altar (John vi.). 



480 Christian Doctrine 

Before teaching the Samaritan woman who 
came to Jacob's well to draw water, Christ first 
asked her to give Him to drink and then began 
to speak about the living water (John iv.). 
After Peter on the way to Caesarea Philippi had 
boldly made his declaration of faith in the pres- 
ence of the other disciples, Jesus made him the 
head of the Church (Matt. xvi.). At the feast 
of Tabernacles, when, after drawing water from 
the pool of Siloe it was taken in solemn pro- 
cession to the Temple and there poured out 
upon the altar, while the words of the prophet 
Isaias were sung, "You shall draw water with 
joy out of the Saviour's fountains," Christ stood 
forth and cried : " If any man thirst, let him 
come unto Me and drink," etc. (John vii. 37). 
Jesus called a little child to Him and set him 
in the midst of His audience, and then used 
him as an example to the Apostles of the humil- 
ity and simplicity they should cultivate (Matt, 
xviii.) ; after the miraculous draught of fishes 
the Saviour said to the Apostles, " I will make 
you fishers of men " (Matt. iv. 19). 

3. With a view to making His hearers think, 
and preventing His words from becoming mere 
lifeless and empty forms, Christ often had re- 
course to the rhetorical figure of hyperbole, that 
is to say, He used expressions saying more than 
He meant, which were not to be interpreted 



Christian Doctrine 481 

verbally, but according to their inner meaning. 
Hyperbole and comparisons were both used by 
Our Saviour to punish those evil disposed per- 
sons who would not understand (Matt. xiii. 
11-17), and insisted on sticking to the letter of 
the word. They scorned to seek the veiled 
truth, and for that reason became more and 
more incensed against the Saviour's teaching. 
Here are some examples of hyperbole used by 
Christ : " To him that striketh thee on the left 
cheek offer also the other " (Luke vi. 29). That 
this was not meant to be taken literally is proved 
by the behavior of Christ toward the servant of 
the high priest who struck Him in the face. 
Our Saviour only meant to say, it is better to 
bear insult than to seek revenge. " It is easier 
for a camel to pass through the eye of a needle 
than for a rich man to enter the kingdom of 
heaven " (Matt. xix. 24). If this were to be 
understood literally, no rich man need hope to 
be saved. " If thine eye scandalize thee, pluck 
it out and cast it from thee " ('Matt, xviii. 9). 
Yet self-mutilation is a sin. Christ only meant 
to teach that rather than commit sin any sacri- 
fice must be made. " Lay not up for yourself 
treasure on earth, where the rust and moth con- 
sume," etc. (Matt. vi. 19), yet we ought to care 
for the future. " The last shall be first and the 
first last" (Matt. xx. 16), yet many who are 



482 Chris tia7i Doctrine 

the first on earth will also be among the first in 
heaven. " A little while and now ye shall not 
see Me, and again a little while and ye shall see 
Me " (John xvi. 16). The time before the Judg- 
ment Day or our own death is no such little 
while after all. " For he that hath, to him shall 
be given, . . . but he that hath not from him 
shall be taken away also that which he hath " 
(Matt. xiii. 12), and yet in many cases God does 
not withhold His mercy from the very greatest 
sinners. Men of good will ponder upon such 
sayings more and more seriously, and thus gain 
an ever greater insight into their meaning. 

4. Christ tries to make an impression on 
the feelings and the will by the use of pithy 
expressions, of forcible and urgent speech. 
He knew well how to appeal to the heart. 
Gregory the Great says : " It was because 
Christ's words went home to the very heart of 
His hearers that He was able to exercise so 
great an influence over the people." Christ 
sometimes gives expression to His own feelings, 
as in the following cases: He was astonished at 
the faith of the heathen centurion (Matt. viii. 
10); He wondered because of the unbelief of 
the people of Nazareth (Mark vi. 6); He wept 
beside the grave of Lazarus (John xi. 35), and 
over the blindness of Jerusalem (Luke xix. 41). 
Christ arouses the feelings of His hearers by 



Christian Doctrine 483 

such sharp expressions as : " Give not that 
which is holy unto dogs ; neither cast ye your 
pearls before swine " (Matt. vii. 6) ; " Cast out 
first the beam out of thine own eye and then 
shalt thou see to cast out the mote out of thy 
brothers eye " (Matt. vii. 5) ; " Blind guides, 
who strain out a gnat and swallow a camel " 
(Matt, xxiii. 24). Impressive words indeed are 
those with which Christ tries to influence the 
will of His hearers : " Amen I say to you, that 
this generation shall not pass," etc. (Matt. xxiv. 
34 ; xxv. 40) ; " He that hath ears to hear, let 
him hear" (Luke xiv. 35); "Go and do thou 
in like manner" (Luke x. 37). 

B. The Apostles 

Treating of the method of teaching followed 
by the Apostles, a distinction must be made 
between their missionary teaching and the 
preparation of candidates for baptism. 

1. The aim of their missionary preaching was 
to give a brief summary of the Christian religion, 
and to win over their hearers to the faith of 
Christ. The address of Peter at Pentecost and 
that of St. Paul in the Areopagus at Athens, were 
missionary sermons, in which these Apostles 
acted like merchants who allow their goods to 
be looked at and handled, while their listeners 



484 Christian Doctrine 

resembled Moses when he went and gazed 
down from the top of Mount Nebo upon all 
the beauties of the Promised Land. Origen 
makes a very sensible comparison in this con- 
nection. He says that by the missionary ser- 
mon men are called out of the bondage of 
Egypt, by the preparatory instruction for bap- 
tism they are led to Mount Sinai ; but by bap- 
tism men are taken through the waters of 
Jordan and brought into the Promised Land, 
i.e., God's holy Church. 

Missionary sermons when addressed to the 
Jews were of course different from what they 
were when addressed to the heathen. 

As the Jews awaited the coming of the Saviour, 
the Apostles spoke to them somewhat in this 
manner: Jesus of Nazareth is the promised 
Messias, because in Him are fulfilled the pre- 
dictions of the prophets. Ye Jews have slain 
the Messias. Repent, receive His teaching, 
and be baptized ; otherwise ye will go to eter- 
nal perdition. Compare St. Peter's sermon at 
Pentecost (Acts ii. 14 ff.). 

To the heathen, however, who worshiped 
idols and told fables about the sons of their 
gods, the holy Apostles said: There is but 
one God. This God, who created the whole 
world and is present everywhere, does not 
allow Himself to be shut up in the form of 



Christian Doctrine 485 

perishable idols. Idolatry, therefore, is sheer 
stupidity. The true God sent His Son Jesus 
into the world. We saw the wonders He per- 
formed and were witnesses of His Resurrec- 
tion. The Son of God will one day cause all 
men to arise from the dead, when He will be 
their Judge. If ye do not receive His doc- 
trine, ye will be damned. Read St. Paul's 
speech at the Areopagus at Athens (Acts 
xvii. 22 ff.). 

2. It was after a missionary sermon such as 
this that many of the hearers would come to 
the Apostles and ask, " What shall we do ? " 
To which they replied, " Repent and be bap- 
tized." Those willing to receive baptism were 
then given a preparatory course of instruction, 
in which they were briefly taught the essential 
tenets of the faith (as embodied in the Apostles' 
Creed), the Commandments (the Decalogue and 
the two commandments of the love of God and 
the neighbor), and the means of grace which they 
were shortly to receive : Baptism, Confirmation, 
and the Eucharist. (See Hebrews vi. 1, 2.) 
But those doctrines of Christianity which 
might have appeared offensive to the converts 
(such as the doctrine of the Trinity, the Sacra- 
ment of the Altar, etc.) were more fully ex- 
plained to them immediately before or after 
baptism. (See 1 Cor. iii. 1, 2; Hebr. v. 1 1 ff.) 



486 Christian Doctrine 

3. The following are noteworthy peculiari- 
ties of the apostolic method of teaching. 

(a) The holy Apostles generally used lan- 
guage easy to be understood. Only St. Paul, 
a very highly educated man, sometimes ex- 
presses himself in his epistles in a manner 
difficult for simple folks to follow. But for all 
that he himself claimed to have fed his hearers 
with milk and not with strong meat. He says, 
moreover, in 1 Thess. ii. 7, " We became little 
ones in the midst of you." 

(b) They spoke in a lucid and perspicuous 
manner, and were fond of using comparisons 
and illustrations drawn from nature. 

St. Paul, who witnessed the prize games and 
races on the Isthmus of Corinth, likened 
Christian life to a race and prize fight (1 Cor. 
ix. 24 ff.). He likened the Church to a human 
body and Christ to the head of that body 
(Col. i. 18.). St. Peter compared the devil to a 
roaring lion who goeth about seeking whom he 
may devour (1 Pet. v. 8.). St. James compares 
faith without works to a body without a spirit 
(Jas. ii. 26), and the tongue to the helm of a 
boat (id. iii. 4, 5). 

(c) They also join the unknown with the 
known. 

St. Paul found an altar at Athens to the 
unknown God, so he began his missionary 



Christian Doctrine 487 

sermon by alluding to that inscription, and 
adding that he will make that God known to 
the Athenians (Acts xvii. 23). 

(d) In proof of the Christian faith, the 
Apostles appeal mainly to the divinity of 
Christ ; and to make their listeners believe this 
mystery, they refer to the miracles and the 
Resurrection of Christ. 

Art. 2. — The Ancient Church 

A. The Catechumens 

In the year of Our Lord 64 began the great 
persecutions against the Christians in the 
Roman empire, which continued for nearly 
three hundred years. During this time regu- 
lar missionary sermons could not be held in 
public. Still the Church increased, and Chris- 
tian Doctrine was propagated, (a) Writings 
in defence of the faith (Apologies) were pub- 
lished by learned men, to whom the name of 
Apologists was given, with a view to refute the 
calumnies circulated against the Christians and 
to inform heathens and Jews alike concern- 
ing the doctrines of Christianity. The most 
important of the early Apologies is that of 
the holy martyr and philosopher St. Justinus 
(t 166), which was addressed to the Roman 
emperor, Antoninus Pius. (b) In addition 



488 Christian Doctrine 

to this, Christians were eager, in their daily 
intercourse with their fellow-men, to make 
known to them the saving doctrines of the 
holy Christian religion. The Christians were 
like bees who flew out in every direction, win- 
ning over recruits for the beehive of the Church. 
(c) The saintly lives of the Christians and the 
joyful deaths of the martyrs were living mis- 
sionary sermons. (d) There were also the 
speeches of the accused Christians in the judg- 
ment halls, where the people were generally 
gathered together, and where numerous con- 
verts to Christianity were made. 

At that period those who were to be received 
by baptism into the Christian Church were 
known as catechzwtens. Their preparatory train- 
ing, also called the catechumenate, comprised 
the following details : — 

1. Before the reception of a catechumen an 
inquiry, generally conducted by the bishop, 
was made into his or her motives, mode of life, 
position, and name. 

It sometimes happened that a candidate was 
on first application sent away with instructions 
to amend his life and give up his evil ways. 
As a rule, however, great forbearance was 
shown to candidates. St. Augustine was of 
opinion that even those who wished to become 
Christians from temporal motives should not 



Christian Doctrine 489 

be rejected, as their mere natural motives 
might offer the occasion of leading them to 
supernatural faith. Highly cultured candi- 
dates should not be examined in an offensive 
way; it is better humbly to remark that they 
probably know already all that the Catechist 
can teach them. Those, moreover, who are 
already Christians from conviction and well 
acquainted with the Christian Doctrine, should 
be dealt with very briefly. Those who are 
good and able speakers should be reminded 
that truth is better than eloquence, and that 
persons who think more of avoiding moral 
faults than verbal mistakes should not be de- 
spised. Even at the present day these hints of 
St. Augustine as to the right treatment of 
converts are well worthy of consideration. 

2. Catechumens were always received with 
due ceremony by the bishop. He made the 
sign of the holy Cross upon their foreheads and 
breasts, and laid his hands upon their heads. 
Later it became customary also to put blessed 
salt into their mouths as a sign that the Chris- 
tian faith is a preservative against the stain of 
sin. 

3. Then followed the preparatory instruc- 
tion, which was combined with prayer and 
penitential practices. The teaching given to 
candidates for baptism aimed not only at im- 



49° Christian Doctrine 

parting Christian Doctrine, but also at inducing 
them to lead a Christian life. 

4. This preparatory instruction generally 
extended over two and, in many places, over 
three years. Sometimes, however, catechu- 
mens were admitted to baptism sooner, for in- 
stance, in case of serious illness, or when a large 
number of converts joined the Christian ranks 
at one time. Exceptions were also made in 
favor of those who were already acquainted 
with Christian Doctrine, or who were very well 
educated, also for those who showed great 
zeal for the new faith and had led a virtuous 
life. 

5. The catechumens were divided into two 
classes, each of which received a separate 
course of instruction. Beginners were placed 
in the first class, the more advanced candi- 
dates in the second. 

The catechumens had their own place in 
the church, as well as formerly in the Cata- 
combs, hence the porch or vestibule of our 
present churches. They were allowed to be 
present only during the reading of the Gospel 
and the preaching of the sermon, and had to 
withdraw before the Offertory. Before they 
left, however, a prayer was offered up for them, 
and the bishop gave them his blessing. This 
is why that part of holy Mass which precedes 



Christian Doctrine 491 

the Offertory is still known as the Mass of the 
Catechumens. 

6. The catechetical instruction given in the 
first and second classes of catechumens was dif- 
ferent. 

I. Those in the first class began by learning 
the history of the Old and New Testaments. 
They were to a certain extent led through the 
synagogue and conducted to Christ by way of 
Moses and the Prophets. The following was 
the order of their instruction : (a) First of all, 
the story of the creation of the world and of 
man was related to them, and the reasons why 
God created the world explained (God as Creator 
of the world), (b) Secondly, encouraging ex- 
amples of virtue from the lives of celebrated per- 
sonages of the Old Testament were brought 
before them, and their attention was called to 
the way in which God rewarded the good and 
punished the wicked in olden times (God as 
Judge of the world), (c) It was pointed out to 
them how divine Providence endeavored at all 
times to win men back from the darkness of 
error to the light of truth, and to bring them 
out of their vices and sinful wanderings into the 
path of virtue (God as Governor of the world), 
(d) The proverbs and important sayings of the 
Prophets were read aloud and explained, (e) 
Lastly, they were told of the Incarnation of the 



49 2 Christian Doctrine 

Son of God, of His life on earth, His Resurrec- 
tion and Ascension, and of His second coming 
in glory (God as the Saviour). 

The catechumens of this class were also 
taught the Ten Commandments of God and 
the two commandments of love. It was abso- 
lutely necessary that catechumens should be 
familiar with these Ten Commandments, because 
the moral conversion of the heathen could only 
be effected by his observing these laws. More- 
over, the Decalogue was known alike to Jews 
and pagans. The Jews, of course, knew the 
Commandments from childhood, and were com- 
pelled to obey them by the Mosaic law. The 
heathens also knew the Decalogue by the voice 
of conscience, for God had written the Ten 
Commandments in their hearts (Rom. ii. 14 ff.). 
From the time of the Apostles, the two com- 
mandments of love were also taught to every 
beginner, as we learn from 1 John iii. 11. 

II. During the forty days of Lent, special 
instruction was daily given to the catechumens 
of the second class. The chief aim was to 
lead the hearers to recognize and to acknowl- 
edge their sins, to repent of them, and to resolve 
to lead a new life. These lessons, therefore, 
spoke principally of such serious subjects as 
the infinite justice of God, of sin and its evil con- 
sequences, the Last Judgment, penance, etc. 



Christian Doctrine 493 

Immediately before baptism, that is to say 
between Palm Sunday and Easter, the catechu- 
mens of the second class were also instructed 
in the mystery of the Trinity ; they had, more- 
over, to learn by heart the Apostles' Creed and 
the Lord's Prayer, which they were expected 
to recite at their baptism. Before being admit- 
ted to baptism the candidates were subjected to 
a searching examination in their religious knowl- 
edge and their moral conduct, which examina- 
tion was known as the Scrutinium. Candidates 
for baptism were also exhorted to confess their 
sins to the priest, although this confession was 
of course not the Sacrament of Penance. At 
baptism itself a solemn profession of faith was 
required of those to be baptized. Turning 
toward the west, they renounced the devil, and 
then, turning toward the east, they confessed 
their faith in Christ. This ceremony was called 
the Baptismal Vow or Covenant. 

The newly baptized converts were at once 
confirmed by the bishop, who then administered 
to them holy communion. 

In the week succeeding baptism (generally 
between Easter Day and White (Low) Sun- 
day) the newly baptized persons received the 
secret instruction, that is to say, they were 
fully taught the mystery of the holy sacrifice 
of the Mass, the doctrine of the Sacraments, 



494 Christian Doctrine 

and the Lord's Prayer. According to St. 
Cyril of Jerusalem, the newly baptized were 
specially fitted to understand these doctrines, 
as they were now enlightened by the baptismal 
grace, and had already some personal experience 
of their practical influence upon the soul. 

There were many reasons for making this 
later instruction secret. If catechumens had 
been from the first taught all the mysteries of 
Christianity, some of these mysteries might have 
become a stumbling-block to them, and have led 
them to change their intention of being bap- 
tized. As sometimes heathens intruded into 
the Catacombs, and catechumens now and then 
went back to heathenism, it would have been 
easy for them to hold up these doctrines of 
Christianity to public ridicule. The Church 
remembered the words of Christ, " Cast not 
your pearls before swine." By withholding 
these more difficult and deeper doctrines from 
the catechumens until they had been baptized, 
they were inspired with awe of the holy mys- 
teries, and were spurred on to greater zeal in 
preparing for admission. It was for these 
same reasons that the catechumens were not 
allowed to be present at the whole celebration 
of holy Mass, but had to leave the church 
immediately after the sermon. Even in the 
sermon or public address very great caution was 



Christian Doctrine 495 

observed in alluding to mysteries not yet 
revealed to the catechumens, and veiled expres- 
sions were used. The very inscriptions on the 
walls of the Catacombs and churches were 
couched in a kind of secret language : the 
triangle stood for the Trinity, a fish for the 
Sacrament of the Altar, a dove shadowed forth 
the Holy Spirit, a peacock the Resurrection, and 
so on. This policy of hiding the more myste- 
rious doctrines of holy religion from the begin- 
ners was called " the Law of the Secret," 
(Disciplina Arca?ii) ; the fuller instructions on 
these doctrines given to those admitted for bap- 
tism were called " the Mystagogical Catechism " 
(Catecheses mystagogicce). 

7. In religious instruction the use of pictures 
was turned to great account, as proved by the 
number of mural paintings in the Catacombs. 
These representations rendered all the chief 
personages and incidents of the Old and New 
Testaments familiar to the faithful. 

8. Public instruction in those days was given 
to grown-up persons only; children of Chris- 
tians were taught at home by their parents. 
That these parents performed their duty in 
this respect in a most conscientious man- 
ner is proved by the fact that many of the 
great teachers of early Christian times, such as 
Origen, St. Augustine, St, Basil, St. Chrysostom, 



496 Christian Doctrine 

St. Gregory Nazianzen, and others speak of the 
thorough Christian education given to them 
by their mother or their father. The instruc- 
tion of the catechumens was generally intrusted 
to a special Catechist, also called " Nautologus," 
meaning literally a nautical instructor, and used 
to indicate that the Catechist had to teach those 
who would board the ship of the Church (" The 
Bark of Peter ") about their voyage to heaven. 
These Catechists, as a rule, were priests; but 
where enough priests could not be found, dea- 
cons, and, for women, deaconesses, and some- 
times even simple laymen, were chosen. 

There were special schools for the training 
of Catechists, where, besides religion, secular 
branches were also taught. Some of these 
schools became very famous as centers of 
Christian learning, for instance, Alexandria, 
Antioch, Caesarea, Edessa, Nisibis ; some of the 
greatest Doctors of the Church taught or 
studied at these catechetical schools of the 
early Christian ages. 

9. When the persecutions of the Christians 
subsided, and the Church was allowed her free- 
dom, the treatment of catechumens became less 
strict and severe. This was a natural result of 
the changed conditions. With the introduction 
of infant baptism, the catechumenate at once 
began to fall into decline, on every side. The 



Christian Doctrine 497 

number of adults who were converted to Chris- 
tianity constantly decreased, so that for them 
public instruction and public prayer before bap- 
tism was given up, and private preparation sub- 
stituted. Candidates were, however, still publicly 
examined before baptism. There were at first 
three, and later seven, public examinations or 
scrutinies held in the church, generally just before 
Easter, when the candidates were examined as to 
their faith and their conduct of life, and taught 
the Christian forms of prayer. The practice of 
these public and solemn examinations of candi- 
dates for baptism was introduced into the 
Church as early as the end of the fourth cen- 
tury, and lasted in many places until the ninth 
century. 

From the times of Constantine, the Latin 
language was universally used in teaching 
Christian Doctrine in the Western Church. 

10. The Christian school of antiquity, the 
catechumenate of the early Church, will be for 
all centuries a model and exemplar. That the 
religious instruction given there was of the high- 
est character is shown by the admirable results 
achieved. It is easily seen that a great value 
was set upon a solid and ample Christian knowl- 
edge ; but as great a value also upon Christian 
life. This it was that made even the heathen 
to wonder at and to praise the moral purity and 



498 Christian Doctrine 

virtuous conduct of the Christians, and enables 
St. Justin to say: "What Plato and other 
philosophers were once proud to know, that 
Christians know as children." Deep religious 
convictions were, however, combined with this 
knowledge ; otherwise millions of Christians 
would never have preferred a martyr's death to 
denial of their faith. All of which goes to show 
what may be effected by religious instruction 
when it is imparted in the right way and by a 
proper method. 

B. Celebrated Catechists 

i. Origen, the head of the Catechetical 
School at Caesarea. He was born in the year 
185 a.d. at Alexandria, and early distinguished 
himself by his remarkable talent and unwearied 
application. His father, the holy martyr Leoni- 
das, took care that his son should receive an 
all-round education. Origen was received as a 
catechumen when only nine years old, and at 
the age of eighteen he was at the head of the 
celebrated catechetical school at Alexandria, 
where he won the sons of many noble pagan 
families to Christianity. In the year 231 he 
went to Caesarea in Palestine, and there 
founded a school which soon vied with that of 
Alexandria. In the year 254 he suffered mar- 



Christian Doctrine 499 

tyrdom in the city of Tyre. Origen was spe- 
cially remarkable for his zeal and affection for 
his pupils, and his indefatigable industry. He 
used to work till far on in the night, and ac- 
cording to Epiphanius he wrote six thousand 
" books," which probably means parchment 
rolls. 

One chief peculiarity of his teaching was that 
he explained religious truths upon the lines of 
historical proofs, for he always connected his 
instructions with the facts narrated in the 
Bible. 

2. St. Cyril, bishop of Jerusalem, was born 
at Jerusalem in 315 and became Bishop there 
in 351. He vigorously upheld Catholic truth 
against the Arians, and for this reason was 
several times banished by the Roman emperor. 
He died in the year 386. 

Of the twenty-nine catechetic instructions 
written by him, only twenty-three have been 
preserved. They give us detailed information 
of the way in which catechumens should be 
taught. They are of a dogmatic character and 
treat of the Apostles' Creed, the Commandments, 
the Holy Sacraments, and Prayer (a division of 
subject still usual in our Catechisms). It is note- 
worthy that St. Cyril begins by a statement of 
the great truths of religion and then proceeds 
to explain them. In this his mode of proce- 



500 Christian Doctrine 

dure differs entirely from that of Origen and 
St. Augustine, who begin with biblical history 
and out of it evolve the truths of religion. 

The following are some features of the cate- 
chetic work of St. Cyril : (a) he joins dogma 
and morals very closely with each other ; (b) he 
closes each instruction with a practical applica- 
tion ; (c) his form is the lecture form, his address 
simple, clear, and popular, vivid and interesting; 
(d) he gathers the proofs from the Bible and 
from reason ; (e) he explains the doctrine with 
the help of Bible stories ; (/) he employs the 
object method wherever possible, and for this 
purpose often brings in the Liturgy of the 
Church ; (g) lastly, his instructions give due 
attention to the needs of the time : they are 
opportune. 

3. St. Augustine, bishop of Hippo in North 
Africa, the greatest of all the Doctors of the 
early Church, was born in 354 at Tagasta in 
Africa. His father, Patricius, had him trained 
in elocution, and his mother, St. Monica, took 
pains to sow in his heart the seeds of the Chris- 
tian faith. But he followed evil ways until 
converted by the prayers and tears of his de- 
voted mother. He returned to God in his 
thirty-third year, and allowed himself to be 
baptized by St. Ambrose, Bishop of Milan, 
whose sermons he had often listened to (389). 



Christian Doctrine 501 

Having returned to Africa, he became a priest 
under the holy Bishop Aurelius, and was after- 
ward, in 396, made Bishop of Hippo, where he 
died in 430 during the siege of the town by the 
Vandals. 

St. Augustine won great renown as a Cate- 
chist through his book De Catechizandis Rudi- 
bus (On the Teaching of the Ignorant) which 
was the first Christian treatise on catechetics 
or method of Christian Doctrine, and contains 
excellent maxims. It was originally intended 
for the use of a certain deacon, Deogratias of 
Carthage, and its aim was to instruct him how 
best to deal with those who wished to enter the 
catechumenate ; but the book is of universal 
value in that it contains maxims, the knowl- 
edge of which is of importance to every Cate- 
chist. 

The following are the most important cate- 
chetical principles laid down by St. Augustine : 

(a) About the subject and course of instruc- 
tion. (1) The Catechist must lead the cate- 
chumen through the history of the Christian 
religion, that is to say, the history of the Old 
and New Testaments and of the Church. 
This narrative must, however, be restricted to 
the most important and interesting events, for 
all the rest can be treated in a summary way. 
An exhaustive account of the history of religion 



502 Christian Doctrine 

is neither necessary nor possible (Ch. 3). 
According to St. Augustine Bible History is 
of great importance in Christian Doctrine. 
(2) Side by side with Bible History the cate- 
chumen must be taught all that is necessary to 
salvation, briefly in the beginning, but more 
fully as the instruction goes on (Ch. 6 and 7). 
(That is : Bible History precedes Catechism ; 
Catechism must be taught upon historical 
grounds ; the course must proceed in concen- 
tric circles.) (3) Matters explained within a 
certain period ought to form one subject. 
(Necessity of a definite plan.) (4) According 
to special conditions of time and persons, cer- 
tain doctrines must be more fully explained and 
established. 

(b) Principles regarding the mode of instruc- 
tion. (1) The teacher should avoid all ostenta- 
tion of eloquence. (2) He ought to use all 
legitimate means to make his teaching as use- 
ful and pleasant to his pupils as possible 
(Ch. 13). (3) Due allowance must be made for 
the differences in the character, abilities, and 
mental powers of the pupils (Ch. 5, 8, 9, 15). 
(4) The Catechist should ascertain whether 
his hearers have understood him and should 
correct faulty answers. (Lecture and question 
form combined.) 

(c) Principles regarding the catechumen. (1) 



Christian Doctrine 503 

The catechumen must not merely learn words 
by heart, but must endeavor to understand the 
things and the ideas which those words express. 

(2) Important facts should be impressed on the 
memory of catechumens by constant repetition. 

(3) The Catechist should not only speak to his 
pupils about God, but should address himself 
with them to God ; that is, he should train them 
in religious practices. (4) The pupils must not 
only be brought to a knowledge of the Christian 
religion, but they must also be urged and led 
on to practise that religion. 

(d) Principles regarding the Catechist him- 
self. (1) The Catechist should do his work 
with the greatest cheerfulness, and should 
avoid everything which could interfere with 
his peace of mind (Ch. 10. ff.). (2) If he would 
really achieve the best results, he must do all 
his work as a true Catechist for the glory of 
God, not for his own. 

4. Several writings of Tertullian, Ambrose, 
Rufinus, Nicenas, and others are catechetical 
instructions intended for the use of catechu- 
mens, while the great catechetical sermon of 
St. Gregory of Nyssa may be considered as the 
first essay on Christian catechetics, being an 
instruction for Catechists how to treat learned 
converts and how to dispel their errors and 
prejudices. 



504 Christian Doctrine 

Art. 3. — The Middle Ages 
A. Character of the Instruction 

After the issue in 313 of the Edict of Tol- 
eration by Constantine the Great, which gave 
to Christians the right of the free exercise of 
their religion and recommended the conversion 
of every one to Christianity, the Christian faith 
spread throughout all the countries of the 
Roman Empire. At the beginning of the 
Middle Ages the larger portions of civilized 
nations were already Christians. A great 
change now took place in the way in which 
religious instruction was imparted. This re- 
sulted from the fact that infant baptism became 
universal, and adult baptisms were of ever rarer 
occurrence. 

1. Early religious instruction during this 
period became mostly a preparatory course of 
Christian Doctrine, leading children to the first 
reception of the Sacraments of Penance and 
the Eucharist. This preparation took place 
either in the church, at the parsonage, or in the 
school. 

The Emperor Charlemagne founded parish, 
cathedral, and convent schools, which were at 
first intended for the giving of religious in- 
struction only, but later were used for teaching 



Christian Doctrine 505 

reading, writing, arithmetic, and singing. Lay- 
men who were employed as sacristans, or sex- 
tons, had also to help the priest in the Catechism 
class. This was the beginning of the common 
schools for the people. Chief stress was laid 
upon the explanation of the Commandments 
and the Sacraments, while less attention was 
paid to dogmatic doctrines, or a fuller explana- 
tion of the Creed, as this was considered super- 
fluous in teaching Christian children. For the 
same reason less attention was given to Bible 
History, and it was no longer so much used 
as a starting-point in Christian Doctrine. This 
might be explained by the fact that in the early 
Middle Ages the first thing to be done was 
to change the rough and barbarous manners 
of the people by teaching them Christian 
morality. 

2. While the oral teaching of Bible His- 
tory to children was neglected, everybody, 
young and old, had plenty of opportunity to 
learn the whole of the Bible narrative from 
pictures and dramatic representations. 

The walls of churches, cemeteries, and houses 
were adorned with numerous biblical pictures, 
and preachers sometimes showed similar illus- 
trations from the pulpit. The so-called " Bible 
of the Poor" was an outcome of this time. 
It consisted of fifty pictures of subjects from 



506 Christian Doctrine 

the Old and New Testaments, and it obtained 
its name from the saying of St. Gregory that 
" pictures are the books of the poor." 1 St. Ansgar, 
Bishop of Bremen (t 865), is said to be the first 
author of such a " Picture Bible." Other scrip- 
tural representations were the cribs set up in 
the churches at Christmas, the holy sepulchers 
at Easter, and the fourteen pictures known as 
the stations of the Cross. Amongst dramatic 
representations of Bible History, however, the 
religious plays of the Middle Ages (called Mys- 
teries, Miracle Plays) take first rank. 2 Their 
origin must be sought in the early centuries of 
this period. According to the different festivals 
of the Church year, biblical incidents, parables, 
and events were represented by living tableaux 
and performances: originally in church and 
in Latin, but later also in the language of the 
country and in the open air. In the four- 
teenth century such plays were acted in nearly 

1 " So true is it that a strong scriptural element has always pre- 
dominated in the teaching of the Church, that the first attempts to 
provide the poor with cheap literature of any sort were called Biblia 
Pauperum, or the Bibles of the Poor." — Miss Drane, "Christian 
Schools and Scholars," p. 567. 

2 " Miracle plays, as they are generally called, are simple dramatic 
representations of events recorded in Scripture. They can be traced 
back to the earliest Christian times, for we find St. Gregory Nazianzen 
constructing one upon the Passion. . . . They were intended to 
instruct the unlettered people in Bible History and to bring home to 
their simple minds the truths of faith." — Irish Eccl. Record, 1882, p. 
457, in a very interesting article on English Miracle plays. 



Christian Doctrine 507 

every village, and were always solemn, popular 
festivals which greatly helped to ennoble and 
elevate the character of the people. Gradually, 
however, various abuses crept in, on account of 
which these plays were prohibited. 

3. The very greatest stress was laid on a 
proper knowledge of the so-called formulas of 
the Catechism. (See above, p. 350.) Nearly all 
Diocesan Synods ordered that the formulas 
of the sign of the Cross, of the Lord's Prayer, 
the Creed, and the Ten Commandments of 
God should be publicly recited, slowly and 
aloud, in the vulgar tongue, before the sermon 
on Sundays and feastdays, and be explained 
several times in the course of a year. In many 
dioceses the formulas of the Sacraments, the 
capital sins, and the chief virtues had to be 
added, together with the Acts of Contrition, 
Faith, Hope, and Charity. After the breaking 
out of the Albigenses and Waldenses in Italy 
and France in the thirteenth century the An- 
gelus was added. We may therefore confi- 
dently assert that in the Middle Ages the 
Catechism was taught and learned by way of 
prayer. Speaking of parochial schools in 
England during the fourteenth century, Miss 
Drane (1. c. p. 550) says: " However small may 
have been the amount of secular learning 
acquired by the scholars, all received instruc- 



508 Christian Doctrine 

tion in Christian Doctrine, and learnt their 
prayers ; the duty of providing such instruction 
for the poorer members of their flocks being 
earnestly pressed on the parish priests in the 
visitation articles and synodal decrees of John 
of Peckham and other English prelates. Pray- 
ers and instructions, both secular and religious, 
were often taught to those who could not read, 
in a versified form, as had been the custom in 
Saxon times." 

There were as yet no such things as text- 
books to help either children or grown people, 
for they would have been far too costly. The 
place of books was taken by tablets (placards) 
hung on the walls, on which were inscribed 
the chief formulas of the Catechism, often with 
pictures to explain them. Moreover, the walls 
of schools and private houses were often 
covered with short pious sayings, sacred verses, 
and rhymes. 

4. Learned theologians, as well as many 
bishops, edited for the clergy explanations 
of the Catechism formulas, written on the 
tablets, which explanations were in reality 
nothing: else but written Catechisms for the 
help of the Catechist. It is a striking fact that 
all these explanations treat of the following 
four principal sections, even if not always in the 
same order: I. The Creed ; II. The Ten Com- 



Christian Doctrine 509 

mandments ; III. The Mass and the Sacra- 
ments ; IV. The Lord's Prayer. Priests re- 
ceived these explanations from their bishops 
in order that they might conform to them in 
instructing the people and the young. At the 
parish visitations every priest had to show that 
he was in possession of this " Explanation of 
the Christian Doctrine." 

Bible History also was arranged for the use 
of Catechists. Theodule, an Italian philoso- 
pher, published in 980 the so-called Ecloga 
Theoduli, which are simply select stories from 
the Bible. The book served as a catechetical 
manual for fully five hundred years. Later on 
there came books entitled " The Bible in 
Verses " and, again, " The Bible in Stories." 

Moreover, there were not wanting regular, 
though rather short, treatises on the method and 
manner of teaching Catechism. These were 
generally by way of preface or introduction 
prefixed to larger catechetical manuals. In 
this connection it ought to be remembered, 
however, that the term " catechetical " was 
very often applied to sermons and instruc- 
tions written for grown people, not for 
children. 

Thus the Catechists were sufficiently pro- 
vided with external aids in teaching, though all 
these books were written in Latin. 



510 Christian Doctrine 

5. Religious instruction in the Middle Ages 
has its bright and its dark side. Its bright 
side is shown by the following facts : Cate- 
chists tried, as is proved by the many sacred 
pictures and pictorial representations which 
have been preserved, to bring their teaching 
visibly before their pupils. The religious plays 
show that they endeavored to connect their 
instruction with the seasons of the ecclesiasti- 
cal year. The many interesting sayings and 
popular religious songs in use tell us how they 
endeavored to make their teaching of doctrine 
and piety as attractive and effective as possible 
by clothing it, whenever they could, in a poetic 
form. By the use of classified lists and for- 
mulas they brought forcibly before their pupils 
the internal connection between the several 
truths, and considerably helped them to get 
a general view of the whole religion. 

On the other hand, it must be acknowledged 
that religious instruction was often very super- 
ficial, and that in many instances children were 
taught nothing but what was considered abso- 
lutely necessary. This may be explained to a 
great extent by the peculiar condition and state 
of the newly converted races, the absence of 
literary aids for the common people, and, in 
the later period, by the decay of ecclesiastical 
discipline. 



Christian Doctrine 511 

B. Celebrated Teachers 

On account of their efforts on behalf of relig- 
ious education in the Middle Ages, the follow- 
ing men won great renown : — 

1. The Emperor Charlemagne, who reigned 
from 768 to 814. This monarch not only cared 
in a general way for the spread of Christianity 
and the education of the people, he also gave 
special attention to religious instruction, and 
his efforts to promote religious culture are 
truly astonishing. 

2. Chrodegang, Bishop of Metz (t 706), did 
much to foster the Christian schools. He in- 
duced the cathedral canons to live together in 
one community under the rule of the Order of 
St. Benedict, and enforced upon each one of 
them the duty of looking after the education 
and training of the young. The canon in 
charge of the direction and supervision of the 
cathedral school was called the Scholasticus. 
The example set by Chrodegang was not with- 
out followers. 

3. Theodulf, Bishop of Orleans (t 821), went 
so far as to found a school in every village of 
his diocese, and ordered that the priest should 
in every case be the teacher. For this he re- 
ceived no fixed salary, but had to be satisfied 
with the voluntary contributions of the parents. 



512 Christian Doctrine 

Theodulf also wrote a book instructing the 
priests how to teach Christian Doctrine. He 
dwells particularly on the articles of the Creed, 
the Commandments, Prayer, and the Sacra- 
ments. 

4. Rabanus Maurus, O.S.B., Abbot of Fulda 
and Archbishop of Mayence (t 856), the 
pupil and friend of the learned Alcuin, was 
one of the foremost promoters of schools ; 
through his exertions popular education was 
put into a more systematic and organized shape. 
His writings are very numerous, and cover 
every field of ecclesiastical science. In his 
work, " On Ecclesiastical Discipline," he em- 
bodies a long instruction for Catechists, follow- 
ing the order of St. Augustine's book, " On 
Catechising." A disciple of Rabanus is looked 
upon as the author of the first catechetical 
manual of the Middle Ages, w T hich contains in 
Latin and Old German an explanation of the 
Our Father, a list of " criminal sins " against the 
double command of the love of God and of our 
neighbor and against the Decalogue; then 
follows the explanation of the Apostles' Creed 
and that of St. Athanasius and the " Gloria in 
excelsis." A manuscript of the year 900 con- 
tains in Latin a " Children's Debate in Ques- 
tions and Answers," treating of the six days' 
creation, the nature of man and angels, the name 



Christian Doctrine 513 

and attributes of God, the six ages of the world, 
the meaning of the time and seasons, the Old 
and New Testaments, the Hierarchy and the 
sacrifice of the Mass, followed by an explanation 
of the Creed and the Our Father. This seems 
to have been the type of Christian Doctrine 
from the ninth to the thirteenth century. 

5. The great Doctor of the Church, St. 
Thomas Aquinas (t 1274), not only wrote 
theological and philosophical works, but, if we 
may say so, he also produced a Catechism for 
the use of Catechists. This Catechism consists 
of his smaller writings on the Creed, the Sacra- 
ments (which are treated in connection with 
the eighth article of the Creed), the Lord's 
Prayer, the Hail Mary, and the Command- 
ments (the two commandments of love and the 
Ten Commandments of God). The explana- 
tions of St. Thomas are remarkable for their 
conciseness and the simplicity of their lan- 
guage ; they are also especially noteworthy be- 
cause the main parts of the catechetic course of 
instruction are brought into proper connection 
with one another, so that they appear as one 
harmonious whole. St. Thomas says, " Three 
things are necessary to salvation : the knowl- 
edge of what to believe, what to desire, and 
what to do. The first is taught by the Creed, 
the second by the Lord's Prayer, and the third 



5 H Christian Doctrine 

by the Law." These writings of St. Thomas 
formed a complete catechetical manual for the 
clergy and school teachers, which was very 
generally used in the thirteenth and fourteenth 
centuries. The explanations of the Lord's 
Prayer and of the Commandments were edited 
in English a few years ago by the Rev. H. A. 
Rawes, London. 

6. St. Edmund of Canterbury in England 
(t 1224), a most famous preacher of his time, 
ought also to be mentioned here as a most stren- 
uous worker in behalf of Christian Doctrine 
among the people. He himself wrote familiar 
explanations on Prayer, the Seven Deadly Sins, 
the Decalogue, and the Sacraments, of which 
manuscript copies are preserved in the Bodleian 
Library at Oxford. Thoresby, Archbishop of 
York, in 1357 published a Catechism or formula 
of Christian Doctrine to be read in the 
churches and taught the people. 

7. John Charlier^ 1429), generally called Ger- 
son, from his birthplace in the diocese of Rheims, 
was one of the most celebrated Catechists of his 
day. He was for some time Chancellor of the 
University of Paris, but later on, after many 
persecutions and trials, lived with his brother, 
the Prior of the Celestine Convent, O.S.B., 
at Lyons, where he used to gather the chil- 
dren about him and teach them the Catechism. 



Christian Doctrine 515 

Amongst other catechetic works he wrote the 
admirable little book, De parvulis ad Chris- 
tum trahendis (" Bringing Children to Christ "). 
When Gerson felt that his last hour was ap- 
proaching, he took the children into the church 
and taught them to pray, " My God and my 
Creator, have mercy on Thy poor servant, John 
Gerson." Soon afterward he died in the midst 
of his pupils. The above essay (English trans- 
lation with excellent additions by the trans- 
lator, Dublin, 1899), is divided into four parts: 
(a) In the first (p. 6) the author advocates 
the early religious teaching of children. It is 
important, he says, that children whose under- 
standings are not yet darkened by sinful pas- 
sions should have their hearts prepared for the 
learning of holy things. Good habits acquired 
in childhood soon become second nature. More- 
over, the bloom of youth should be offered to 
God, not the faded flower of old age when we 
do not forsake our sins, but when our sins for- 
sake us. (b) In the second part (p. 16), Ger- 
son dwells on the evil results of neglecting the 
children, (c) In the third part (p. 29) he speaks 
of the zeal and means to be employed for bring- 
ing children to Christ ; he insists especially 
upon a good confession, (d) Lastly (p. 48), he 
extols the noble character of the office, Cate- 
chist's, and explains the requisite qualities. 



5 1 6 Christian Doctrine 

John Gerson seems to have been the first 
to cast abroad the idea of a " children's hand- 
book of religion," or a Catechism, which should 
explain to them the principal doctrines of holy 
faith and especially the Commandments. But 
it was only in the year of his death that the 
Synod of Tortosa in Spain (1429) issued an 
order that a compendium of all that a Chris- 
tian must necessarily know, be written for 
the people ; it was to be so divided that it 
might be gone through in six or seven lessons ; 
and was to be repeatedly explained on Sun- 
days during the year to the people in church. 

8. The Monks of the Middle Ages helped 
also a great deal in the promotion of religious 
instruction, especially the Benedictines, who 
controlled the entire school education of that 
period. Many thousand highly educated men 
went forth from their schools, and achieved 
great results as missionaries abroad and as 
teachers of the people at home. 

The Mendicant Friars also, especially the 
Franciscans, founded by St. Francis of Assisi 
in 12 1 3, and the Dominicans, founded by St. 
Dominic in 12 16, gave much attention to relig- 
ious education. Although they were chiefly 
active amongst the grown people, they also 
taught children in schools or in public places, 
and even went to private houses to seek out 



Christian Doctrine 517 

the little ones and give them religious instruc- 
tion in Christian Doctrine. 

Lastly, we must mention the educational 
order of " The Brothers of the Common Life," 
whose founder was Gerard te Groet (Groot) 
(t 1384). It was approved by the Pope in 
1437, and spread chiefly in the Netherlands 
and in northern Germany, and made the 
religious and secular education of children 
its main object. The Brothers employed the 
mother tongue of their pupils exclusively in 
the education of children, allowed them to 
read the Bible, and gave them religious books. 
Thomas a Kempis, the author of the " Imita- 
tion of Christ," belonged to this order. 

Art. 4. — Modern Times 

A. Modes and Agents of Instruction 

1. There are two great factors in the very 
beginning of this period of history which 
brought about a mighty change in the intel- 
lectual and moral condition of Europe, and 
made their influence felt also in the teaching 
of Christian Doctrine: namely, the art of print- 
ing and the Protestant Reformation. Printed 
Catechisms were introduced in the schools, and 
great stress laid on their being learned by 
heart ; this applied especially to the great 



5 18 Christian Doctrine 

catechetical formulas. These were now more 
frequently recited in common, before and after 
Catechism. The question form was more often 
used than the lecture form, probably because 
the text-book was generally arranged in ques- 
tions and answers. The character of the in- 
struction lost its former simplicity and attractive 
historic form ; it became argumentative and 
apologetic. This change was evidently due to 
the religious innovation, which also explains 
why Bible History received less attention. 
Catechists had enough to do in explaining, 
demonstrating, and impressing upon the chil- 
dren's mind the Catholic dogmas attacked by 
the reformers; they had to teach Catechism 
strictly so called, nothing else. 

2. At the time just previous to the Reforma- 
tion there was a marked decline in religious 
instruction. But matters became still worse 
wherever the new doctrines of the so-called Re- 
formers found adherents. Reverence for eccle- 
siastical authority was completely undermined 
by speeches and pamphlets. Priests and secu- 
lar teachers alike were despised and insulted 
by the people, and parents would not send their 
children to school. As Luther himself declared, 
the people in Protestant parishes were just as 
bad, showing no respect for their preachers, 
and ignorance of religion was so universal among 



Christian Doctrine 519 

them that scarcely any one could repeat the most 
ordinary prayers. Unfortunately contemporary 
testimony tells us that among Catholics also 
the Catechism, that is religious instruction of 
children and the unlearned, was in many places 
badly neglected " through the carelessness and 
indolence of the clergy." While the traditional 
formulas of the principal parts of Christian 
Doctrine were retained, the mode of teaching 
became simply mechanical routine, with a cor- 
responding result in the pupils. 

Later on a great improvement was brought 
about (1) by the Council of Trent, (2) by the 
Sodalities of Christian Doctrine, (3) by the influ- 
ence of various newly founded religious orders. 

(a) The Council of Trent (1545— 1 563) had 
already resolved to publish a Catechism, which 
was, however, only brought out in the year 
1566 by St. Pius V., under the title of "Roman 
Catechism for Parish Priests." It explains in 
four parts the Apostles' Creed, the Sacraments, 
the Ten Commandments, and the Lord's 
Prayer. This Catechism of the Council of 
Trent is not a school-book, but a manual for 
the Catechist, on the plan of which, however, 
all the best Catechisms of modern times have 
been arranged. It brought about a much- 
needed and desired uniformity of Christian 
Doctrine. The ordinance of the Council com- 



520 Christian Doctrine 

manding that Christian Doctrine be taught on 
all Sundays and feastdays was carried out 
everywhere. (See above, p. 38.) 

(6) Great results in the religious education of 
the young were also achieved by the Confra- 
ternities of Christian Doctrine. These were 
founded by a nobleman of Milan named Mark 
de Cusani, who went to Rome in 1560, where, 
in union with many other like-minded men, he 
taught Christian Doctrine to children and 
adults in churches, schools, and public places. 
Pope Pius IV. at once gave the new society 
the church of St. Apollinaris for their own use, 
and in 1571 St. Pius V. instructed all the 
bishops of Christendom to introduce the so- 
dality in their dioceses. In 1607 Pope Paul V. 
raised the sodality to the rank of an archconfra- 
ternity with its see in St. Peter's, and enriched 
it with many indulgences. Very early the 
society established by Cusani divided into two 
distinct branches : one became a religious com- 
munity with a certain organization whose 
members were called the "Doctrinarians" or 
" Fathers of Christian Doctrine " (see below 
p. 522); the other remained a society or 
sodality, whose members lived in the world but 
were governed by certain rules and superiors. 
Very soon these Confraternities of Christian 
Poctrine rose up in most of the dioceses oi 



Christian Doctrine 521 

Italy, France, and Germany. They survived all 
the storms which passed over the Church in this 
period, and to this very day are doing a great 
deal of good in the different parts of the 
Christian world. 

(c) This period is truly remarkable for the 
many Religious Orders or communities estab- 
lished at this time with a special view toward 
the religious education of youth. Only a few 
may be mentioned here. 

The first place must undoubtedly be assigned 
to the Society of Jesus, founded by St. Igna- 
tius Loyola. This new order was approved by 
Pope Paul III. in 1540. It endeavored to attain 
its great aim, the greater glory of God in the 
salvation of souls, chiefly through the religious 
education of youth. St. Ignatius himself set 
the example. The first forty days after the 
papal approbation he devoted himself to the 
instruction of children in Rome. When told 
that no one would come to his class, he an- 
swered, " If only one child comes to my Cate- 
chism, it is enough of an audience for me." 
The Society followed the example of its founder 
with a hitherto unheard-of zeal and enthusiasm. 

In the Jesuit method of Christian Doctrine 
at that time the following features could be 
observed: (1) The lessons were comparatively 
few and short. (2) They had little use for the 



522 Christian Doctrine 

Catechism as a mere text-book; the main 
object was the training of the heart and the 
practice of religion. (3) Pious exercises were 
not allowed to become a burden and a cause 
of fatigue. (4) They appealed to ambition by 
creating posts of honor and giving prizes. 
(5) Severity was banished from their schools; 
punishments were mild ; corporal punishment 
was a last resource and was never inflicted by 
the teacher. (6) The health and cheerfulness 
of the pupils received full attention, and proper 
amusements and recreation were provided for 
them. (7) In everything the teacher was to 
set a good example and anxiously to avoid 
whatever might cause scandal, though in itself 
it were not wrong. 

The Jesuits, moreover, developed a most meri- 
torious activity in writing catechetical works, 
not less than one hundred and fifty having been 
published during the first century of their 
existence. The Catechisms composed by Bel- 
larmin and Canisius soon displaced all others. 

Like the Jesuits, other new orders devoted 
themselves either exclusively, or at least princi- 
pally, to the religious education of children. 
Such were "The Fathers of Christian Doctrine" 
(Doctrinarians), founded in 1593 by Caesar de 
Bus and approved by Clement VIII. in 1597; 
" The Regular Clerics of Pious Schools " (also 



Christian Doctrine 523 

called Piarists), founded in Rome by St. Joseph 
Calasanctius, a Spanish priest, about the year 
1600, and approved by Popes Clement VIII. and 
Paul V. ; then " The Brothers of the Christian 
Schools," founded in 168 1 by St. John Baptist 
de la Salle, canonized by Leo XIII., whose in- 
stitute was approved by Benedict XIII. in 1725. 
Of the female orders we shall mention only 
" The Ursuline Nuns," founded by St. Angela 
Merici, in 1537; "The Congregation of Notre 
Dame," founded by Bl. Peter Fourier in 1597, 
of which there are now two branches, one hav- 
ing the mother house in Namur, Belgium, the 
other in Munich, Germany; "The Congregation 
of Notre Dame of Montreal," founded by Mar- 
guerite Bourgeoys, in Montreal, in 1658; "The 
Daughters of Notre Dame," founded in 1606 
by the venerable Jane de Lastouac and ap- 
proved the year after by Paul V.; "The Order 
of the Visitation," founded by St. Francis de 
Sales and St. Jane Frances de Chantal in 16 10; 
the society of the " English Ladies," founded by 
Mary Ward in 1607 ; " The Ladies of Loretto," 
founded at Munich, Germany, by English and 
Irish ladies driven from home by religious per- 
secution. Their institute was approved by 
Benedict XIV. in 1749. "The Sisters of the 
Presentation " were founded by Nano Nagle in 
Dublin, 1775; the order was approved by Pius 



524 Christian Doctrine 

VI. in 1793. Different from this order is " The 
Congregation of the Sisters of the Presenta- 
tion of Mary," founded in France by the vener- 
able Marie Anne Rivier in 1797, with the object 
of teaching religion to the children of the dif- 
ferent parishes. 

B. Catechetic Writers 
1. Method of Catechising 

St, Francis Xavier, the Apostle of the Indies, 
is the very model of a true Catechist. One of 
the first members of the Society of Jesus, he 
was sent, in 1542, on the mission to preach the 
gospel in the East Indies. He began his mis- 
sionary career at the important city of Goa. 
With a bell in his hand he used to go forth and 
gather the children together to teach them the 
rudiments of Christian Doctrine. When they 
had learned their lesson he sent them back as 
apostles to their parents, who in their turn came 
to him to be taught. He did the same thing 
in the cities along the coast and farther inland. 

The mode of instruction adopted by St. Fran- 
cis Xavier was quite original. It is fully ex- 
plained in his long letter dated December 1, 
1544, which may be considered as a short but 
most excellent instruction and guide for Cate- 
chists. 



Christian Doctrine 525 

(1) He repeated to the assembled men and 
women, boys and girls in a loud voice the 
words used at the sign of the Cross, the Lord's 
Prayer, the Hail Mary, the Creed, and the Ten 
Commandments of God. All were expected to 
repeat these prayers after him. (2) Then he 
explained the Creed and the Ten Command- 
ments of God, telling his listeners that those 
who believed the doctrines embodied in the 
Creed were called Christians, and that every 
Christian who kept all the Commandments of 
God would be saved ; but that he who should 
break any one of those Commandments would 
be eternally lost unless he repented and did 
penance. After each article of the Creed he 
asked his hearers if they believed in it and 
received their assurance that they did. Like- 
wise, after each Commandment he asked of them 
the promise to keep it. (3) Then every article 
of the Creed was once more repeated and a 
prayer addressed to Jesus and Mary for the 
grace to believe. 

This was the prayer used : "Jesus, Son of the 
living God, give us grace fully to believe this 
article of Thy holy doctrine ; we pray to thee 
in the words Thou Thyself hast taught us." 
Then the Lord's Prayer was said, succeeded by 
the petition, " Holy Mary, Mother of Our Lord 
Jesus Christ, obtain for us from thy well-beloved 



526 Christian Doctrine 

Son the grace to believe this article of His teach- 
ing truly and firmly," followed in its turn by the 
Hail Mary. The same plan was followed with 
regard to the Ten Commandments; Jesus and 
Mary were entreated to give the converts grace 
to lead a Christian life. 

It appears, therefore, that St. Francis Xavier 
laid special stress (1) on the learning by heart, 
through constant repetition, of the most im- 
portant Christian forms of prayer; he him- 
self says that he repeated them so often with 
his converts that his voice sometimes failed 
him; (2) on the true understanding of the 
doctrinal and moral teaching embodied in the 
Creed and in the Decalogue ; (3) on spurring 
on his converts to religious exercises and fre- 
quent prayer. 

That his method was not a bad one is 
proved by the immense results it achieved. For 
all that, however, it could not be generally 
employed by all Catechists, as it was specially 
suited to uncivilized or at least to pagan na- 
tions. Yet we may learn many an important 
lesson from it. 

The learned and celebrated Antouins Pos- 
sevin, S.J., wrote in 1576 a treatise, "On the 
Necessity, Usefulness, and Manner of Teaching 
the Catholic Catechism," which had a wide cir- 
culation in Italy, France, and Germany. It 



Christian Doctrine 527 

" does not give any detailed methodical rules, 
such as we expect to have imposed upon us 
to-day ; but it is of a nature to arouse and en- 
courage the genuine ' catechetical ' spirit which 
a hundred methodical rules can not replace " 
(Knecht). 

St. Charles Borromeo, Archbishop of Milan 
(t 1584), is rightly venerated as the patron of 
educators, on account of the indefatigable zeal 
he displayed in promoting .Christian education. 
His merits in the cause of popular education in 
general and of religious education in particular 
can not be overestimated. At the Council of 
Trent he offered the motion that a uniform 
manual for catechetical instructions to be fol- 
lowed by the clergy of the whole Church, should 
be published by order of the Council. He was 
himself chosen by the Council to select the sub- 
jects to be explained and to arrange the division 
in parts and chapters, so that he may rightly 
be classed as one of the authors of the remark- 
able production. (See above, p. 519.) 

While Archbishop of Milan he held no less 
than six provincial councils, at which strict rules 
were laid down for the management of all the 
schools in his diocese and clearly defined regu- 
lations issued for Catechists and other relig- 
ious teachers. In 1566 he founded a large 
seminary for boys in Milan, in which good Cate- 



528 Christian Doctrine 

chists were trained under his own personal 
supervision. He also greatly bestirred himself 
in introducing everywhere the Confraternity of 
Christian Doctrine. When St. Charles died, 
the diocese of Milan, with about 600,000 in- 
habitants, counted no less than 40,000 pupils 
in 740 Christian Doctrine schools taught by 
about 3,000 teachers. 

Prince Elector John VII., Archbishop of 
Treves, in 1588 published a pastoral on the 
usefulness and necessity of Catechism, to which 
he added a treatise on how to teach Catechism. 
The work became quite famous in Germany 
where it was the principal catechetical manual 
for over a hundred years. 

St. Francis de Sales, Prince- Bishop of Geneva 
(t 1622), did much to promote religious educa- 
tion, and was a very zealous patron of the 
Confraternities of Christian Doctrine. The 
enthusiasm of the saint is well illustrated by 
the fact that he was not ashamed to go through 
the streets at midday with a bell in his hand, call- 
ing the children with the words, " Come to Chris- 
tian Doctrine and you shall be shown the way to 
Paradise." He founded the order of the Visi- 
tation Nuns for the education of children, and 
wrote an instruction, " On Catechising," for the 
use of his priests. It is noteworthy also that 
St. Francis de Sales, by his manner of preach- 



Christian Doctrine 529 

ing, won more than seventy thousand Calvinists 
back to the Catholic Church. 

Jean Jacques Olier (t 1657), the saintly founder 
of St. Sulpice, deserves a place here, although he 
has not written any catechetic text-book. But 
he may justly be considered the founder of the 
celebrated Catechism classes of St. Sulpice in 
Paris, and the originator of their equally famous 
" Method." (See below, p. 554.) 

Henry Mary Boudon, the famous ascetic 
writer, published in 1687 a longer treatise on 
catechetics which far surpasses all former writ- 
ings of the kind, not only by its material bulk, 
but also by the amount of excellent practical 
advice gathered from a wide experience and 
coupled with the most correct pedagogic prin- 
ciples (Knecht). 

Many Provincial Councils of this period 
made not only laws regarding the office of 
catechising, but also published formal instruc- 
tions on the manner or method of teaching 
Catechism. Such were the synods of Salzburg, 
1568, and of Constance, 1609. The latter says, 
among other things, that the lesson must be 
sweet and pleasant, and joined with little gifts 
to the children, so that they may be drawn as 
in playing {per ludum) to learn the Catechism. 
Referring to this a modern writer says, " Thus 
spoke a Catholic synod long before the world 



530 Christian Doctrine 

became blessed with the theories of pedagogi- 
cal philanthropists." 

The eighteenth century produced a number 
of very good books on catechetical teaching, 
instructions for the Catechists on the proper 
discharge of their office, and manuals con- 
taining complete catechetical explanations of 
all the Catholic doctrines. The more cele- 
brated among these writers were Colbert, 
Bishop of Montpellier, France, " Instruction on 
Teaching Catechism," 1 701 ; Francis Neu- 
mayer, S.J., "Catechetical Rhetoric," 1766; 
Ignatius Weitenauer, " Catechetical Apparatus," 
containing no less than fifteen hundred stories 
(examples), and being the first in the series of 
this kind of catechetical books of references. 
Mich. Ign. Schmid, " Method of Teaching the 
First Elements of Religion, or of Catechising," 
1 769, is the foremost systematic treatise on 
catechetics in this century, but it is seriously 
affected by the influence of rationalistic ten- 
dencies. Half of the book is taken up with 
definitions and their explanations ; everything 
is analyzed by divisions and distinctions in a 
manner to confound the child's mind ; compari- 
sons, etc., are discarded, nothing but pure intel- 
lectual work left. This work, though excellent 
in many things, shows the signs of the coming 
decline and aberrations of catechetics. 



Christian Doctrine 531 

Feneloti, Archbishop of Cambrai (t 171 5), is 
well known for his various writings on Chris- 
tian education. But the work which deserves 
special mention here is his little book, " On the 
Education of Girls" (English edition, Baltimore, 
1884), in which he lays down the principles to 
be followed when teaching children Christian 
Doctrine. 

It were unjust to the memory of a great 
Pope of the eighteenth century should we not 
mention the learned Benedict XIV., who has 
probably issued more letters, instructions, and 
encyclicals on the subject of Christian Doctrine 
or Catechism than any other Pope. Not to men- 
tion his pastorals on the subject, published 
when he was Archbishop of Bologna, he issued 
a long Encyclical in 1 746 on the Archconfrater- 
nity of Christian Doctrine, which he reorgan- 
ized and enriched with new indulgences. On 
February 7, 1742, he issued an Encyclical to 
the whole Christian world, explaining the duty 
of bishops, pastors, school-teachers, and parents 
in regard to Christian Doctrine or the religious 
instruction of the children and the ignorant ; 
telling how, when, and where Catechism ought 
to be taught ; recommending the sodalities of 
Christian Doctrine and the use of Bellarmin'i 
Catechism ; commanding that a short but com 
plete formula of the Acts of Faith, Hope, ani 



53 2 Christian Doctrine 

Charity should be recited after Mass on Sun- 
days. In the year 1754 he addressed another 
Encyclical on the same subject to the Patri- 
archs, Archbishops, and Bishops of Italy. 

2. Catechisms 

Blessed Peter Canisius (t 1597), the first 
German Jesuit and for a time administrator of 
the Archdiocese of Vienna in Austria, first 
(1554) wrote a large catechetic manual for 
pastors, from which later on he made a com- 
pendium ( 1 5 6 1 ) that has become celebrated 
all over Europe under the name of " Canisius' 
Catechism." Written in the form of question 
and answer it treats (1) of Faith (explanation 
of the Creed) ; (2) of Hope (explanation of 
Prayer) ; (3) Charity (explanation of the Com- 
mandments). To these are added the chap- 
ters (4) on the Sacraments ; (5) on Christian 
Justice (Sin, Virtue, Good Works, the Four 
Last Things). The explanation of these chap- 
ters was to serve also as a defence of Catholic 
truth against Protestant innovations, which 
made the Catechism most suitable for those 
times. Hence it was soon introduced every- 
where in Germany, and in one hundred years 
went through four hundred editions. At the 
same time it was translated into nearly all 



Christian Doctrine 533 

European languages. If it is objected that the 
division and arrangement of subjects made by 
Bl. Canisius are not logical, and that matters 
intimately related to one another should not 
be separated, we may reply by repeating that 
a strictly logical arrangement is necessary in a 
scientific treatise, but that in a text-book for 
children, especially in the Catechism, where all 
doctrines are closely connected, it can be dis- 
pensed with. The immense success of Cani- 
sius' Catechism is an evident proof of this. 

From the biography of Bl. Canisius we 
may gather the following chief characteristics 
of his catechetical method: (1) His fundamen- 
tal principle was : no success without adaptation, 
i.e., bringing one's self to the level of the pupils. 
With children he was a child, but without imi- 
tating their foibles. (2) He was perfectly con- 
tent when children knew and understood the 
chief tenets of the Christian Doctrine. At the 
same time he was opposed to mechanical mem- 
orizing. One of his biographers says of him : 
"He never worried his pupils with too much 
learning by heart ; that would be the best way 
to make religious instruction disliked, and to 
have the Catechism at the end of the whole 
course flung into a corner as a tiresome school- 
book of which the children were glad to be rid 
at last." (3) He always maintained a cheerful 



534 Christian Doctrine 

demeanor, the reflection of his disinterested 
love of souls, and aimed at preserving in his 
pupils a similar state of mind. (4) The so- 
called " flogging system " was altogether distaste- 
ful to him. The chief resources which always 
helped him to success were his inexhaustible 
patience and constant prayer. It is said he 
was a man of continual prayer. Canisius 
endeavored to spur on his pupils by little 
gifts, such as pictures, crosses, medals, beads, 
etc. He punished the lazy ones by shutting 
them up and informing their parents of their 
neglect. (5) He gave special individual care 
to the weakest and poorest of the little ones, 
and was intensely averse to any favoritism 
shown to the children of the rich. (6) Finally, 
it is noteworthy that Canisius strongly advo- 
cated the frequent reception of the Holy 
Sacraments by the children. He looked upon 
this as a most powerful influence for good in 
the young. 

The sixteenth century beheld a real flood of 
Catechisms, the consequence of the powerful 
impetus given to the teaching of Christian Doc- 
trine by the Council of Trent. We shall mention 
only those more worthy of notice. Edmund 
Augerius, S.J., published at Lyons, 1563, a 
French Catechism which became very famous 
and was soon translated into Spanish (Valencia, 



Christian Doctrine 535 

1565), and even into Latin and Greek (Paris, 
1569). Damasus Lindanus published a Cate- 
chism in the Dutch language in 1560; Egid 
Dominic Topiarius, a Flemish Catechism, at 
Antwerp, 1576. The famous theologian of 
the Tridentine Synod, Dominic de Soto, O.P., 
wrote a Catechism in Spanish (Salamanca, 
1 5 5 7)- The Spanish Catechism written by 
Bishop Perez y Ayala, in 1552, is still in use 
to-day. Bl. Bartholomew de Martyribus, Arch- 
bishop of Braga, wrote a Catechism in the Por- 
tuguese language (Lisbon, 1562). 

What Bl. Canisius was for Germany, Cardinal 
Robert Bellarmin, an Italian Jesuit (t 162 1), was 
for Italy. He is celebrated alike for his learn- 
ing and the holiness of his life, both of which 
are reflected in his theological and ascetical 
writings. His smaller Catechism alone, issued 
at the request of Pope Clement VIII. in 1598, 
would have been enough to establish his fame. 
The author declared that his large work, " On 
Contemporary Religious Controversies " (3 vols, 
in folio), had not given him so much trouble as 
the little Catechism. In 1603, Bellarmin pub- 
lished the book called " Explanation of the 
Christian Doctrine," written in the form of 
familiar conversations and intended for the use 
of Catechists. Bellarmin's "Christian Doctrine 
or Little Catechism " is arranged in form of 



536 Christian Doctrine 

question and answer, and follows exactly the 
same division as that of Canisius. In spite of 
its very long sentences (a disadvantage in such 
a book) it is exceptionally short. It contains 
only about twenty pages of the usual size of 
Deharbe's No. 2, and has in all ninety-six ques- 
tions. It is still universally followed in Italy, 
although additions were made to it from time to 
time. Thus, by order of the famous Provincial 
Council held at Rome in 1725, under Benedict 
XIII., special instructions were prepared for 
those who were to make their first confession 
and communion. Again, in 1840, by order of 
Pope Gregory XV L, Cardinal Patrizi, then 
Vicar of the city, published the celebrated 
" Roman Method," a guide for Catechists in 
the use of Bellarmin's Catechism. Pope Leo 
XIII., when still Cardinal Archbishop of Peru- 
gia, published a revised and enlarged edition of 
Bellarmin's " Doctrine." It is well known that 
at the Vatican Council (1870) it was the wish 
of Pius IX. that Bellarmin's Catechism should 
be adopted as the uniform and official Cate- 
chism for the whole Catholic world. It is also 
interesting to know that by order of Paul V. 
this small Catechism was translated into Arabic 
(in 161 3) for the benefit of the Catholics in the 
Orient, where it is still used to-day. 
Jacques Bossuet, the famous orator, published 



Christian Doctrine 537 

in 1686 a Catechism for his diocese of Meaux in 
France, and wrote several instructions regard- 
ing the object of that Catechism and its use in 
Christian Doctrine. These treatises contain 
most valuable hints for the Catechist. The Cate- 
chism follows the usual order of the Creed, 
Prayer, the Commandments, and Sacraments. 
Every lesson is preceded by a suitable histori- 
cal narrative. Bossuet's fundamental principle, 
upon which the Catechism is worked out, was 
this : What you wish to impress upon the mind 
must be made tangible to the senses, for it is 
through these that the intellect and the will 
must be reached. This Catechism is still widely 
used in France. 

Claude Fleury, tutor of the Bourbon princes, 
under Fenelon, published (1679) at the latter's 
request, a " Historical Catechism," which was 
the first and most remarkable attempt at con- 
structing a Catechism on the basis of Bible His- 
tory. In fact, it might as well be called a Bible 
History with catechetical lessons, for every les- 
son is based upon and drawn from a Bible story. 
The smaller Catechism contains about thirty, 
the larger about fifty lessons, all arranged on the 
usual plan of the Creed, Prayer, the Command- 
ments, and Sacraments. The Catechism became 
quite a favorite with Catechists, and was trans- 
lated into several languages, also into English. 



538 Christian Doctrine 

The Oratorian Francis Amat Pouget wrote a 
triple Catechism at the request of Bishop Col- 
bert of Montpellier in France. It was arranged 
in three parts, one for small children, the other 
for larger ones, the third for adult but illiterate 
persons. An idea of its character may be gath- 
ered from its title : " A Catechetical Instruc- 
tion in which, by the help of Holy Scripture 
and Tradition, a short explanation is given of 
the history and dogmas of religion, Christian 
morality, the sacraments, prayers, ceremonies 
and observances of the Church. Paris, 1702." 

Two names must not be passed over in this 
sketch, names well known and famous in the 
Christian Doctrine classes of every land where 
the children of Irish Catholics have their paro- 
chial or Sunday-school. These are Dr. Reilly 
(t 1758) and Dr. Butler (t 1791). Dr. Reilly, 
later Archbishop of Armagh, wrote his Cate- 
chism when he was Bishop of Derry; from 
many others written and printed at that time, 
his Catechism, written in Irish and in English, 
was the one most widely used, and was still 
generally used in the northern provinces before 
the introduction of the so-called " Maynooth " 
Catechism some fifteen years ago (Irish Eccl. R., 
1892, p. 569). 

Dr. James Butler, Archbishop of Cashel, 
published his Catechism in 1775. It was one 



Christian Doctrine 539 

of the principal works during the first years 
of his episcopate, and supplied a great want. 
It was no sooner published than all were anx- 
ious to have it, and many Bishops adopted 
it for their dioceses {Irish Eccl. R., 1892, p. 317). 
It was still extensively used in the United 
States within our own day. When the ques- 
tion concerning a uniform Catechism came 
before the III. Plenary Council of Baltimore, 
many of the Fathers were in favor of a " re- 
vised " edition of Butler's Catechism. 

Rev. Joseph Reeve wrote a history of the 
Bible which, with the exception of English 
translations of Fleury's " Historical Catechism," 
was the only book of the kind used to any 
extent in Catholic English-speaking schools, 
until replaced by works of more recent authors. 
Dr. Walsh of Maynooth, the present Arch- 
bishop of Dublin, published a revised edition 
of Reeve's book, which is said to be nearly 
entirely rewritten by the eminent prelate. 

Art. 5. — The Nineteenth Century 

A. Various Tendencies 

1. At the end of the eighteenth and the be- 
ginning of the nineteenth century religious 
education once more fell into decline. One of 
the chief causes of this was the anti-Christian 



54-0 Christian Doctrine 

philosophy of the eighteenth century, followers 
of which went under different names in differ- 
ent countries. In England those who espoused 
the new philosophy were called Free-thinkers 
or Deists, in France they were known as Phi- 
losophers, in Germany as Illuminati, i.e., the 
Enlightened. But they all may be rightly 
classed in common as Rationalists, because they 
claimed to believe only those things, revealed 
or not, which man could know by the aid of 
his own reason. Their aim was to overthrow 
the Christian religion and substitute for it the 
so-called " Religion of Reason." 

There can be no doubt that this new philoso- 
phy, with its hostility to religion, originated 
in Luther's principle of private judgment, and 
the free interpretation of the Bible, thereby deny- 
ing all external authority in matters of religion. 
Its real founder, however, was Spinoza (t 1677) 
by descent a Dutch Jew, and its most powerful 
propagator Voltaire (t 1778) who, in collusion 
with the so-called Encyclopaedists, aimed at the 
overthrow of the Bourbon Government in France 
and still more zealously at the destruction of 
Christianity. The cause of these men was 
aided by Rousseau (t 1778), who, denying 
original sin, started with the principle that the 
child is by nature good and that evil comes 
to it from outside. Hence it does not need 



Christian Doctrine 541 

religion, and may wait until it is able to find 
religion by its own thinking. The German 
pedagogue Basedow (t 1790) demanded that 
rational religion alone, free from all denomi- 
national and sectarian bias, should be taught 
in the schools. Kant (t 1804) taught that a 
good life was the only thing necessary, and there- 
fore that any worship of God was superfluous. 
His followers maintained that religious educa- 
tion must be confined exclusively to doctrines 
of morality, comprising only the duties one 
owes to himself and to his neighbor, knowing 
no duties toward God. Furthermore the reason 
of those duties and the motive of our actions 
is not the will of God, but the intrinsic necessity 
of their performance recognized by our reason. 
Hence the Creed, Sacraments and Prayer should 
form no part of the Catechism. These tenets 
of the Religion of Reason were more fully 
developed in the early part of the last century. 
In the second half of the century Positivists 
and Agnostics brought the seeds sown by Ration- 
alists to maturity, and did not fail to apply their 
doctrines to the education of youth. " As they 
hold that there is no God, or that we can not 
know that there is a God, they necessarily con- 
clude that it is absurd to attempt to teach chil- 
dren anything about God " (Spalding, " Means 
and Ends," p. 156). 



54 2 Christian Doctrine 

It is quite remarkable to what extent princi- 
ples and theories of rationalistic and agnostic 
tendencies pervade a large portion of the ped- 
agogic literature of the past century. Their 
influence upon society in our days is beautifully 
described by Bishop Spalding, 1. c, pp. 151 ff. 
" The Religious Element in Education." 

Rationalism, unfortunately, extended its bane- 
ful influence also upon the field of Catholic cate- 
chetics. Theologians, Catechists, and teachers 
of that time were somewhat infected by that 
poison ; even Catechisms and manuals of relig- 
ion, not to speak of theological speculations, 
clearly showed its symptoms. The division of 
the Catechism aroused suspicion of its ortho- 
doxy by being diametrically opposed to the 
long-established Catholic tradition in this 
matter. The method itself was changed, too, 
by proclaiming the Socratic or heuristic form 
of teaching as the only legitimate one, which 
took it for granted that the truths of religion 
were already implanted in children, and need 
only be called forth to consciousness, a sup- 
position which denies the supernatural and 
revealed character of the Christian religion. 
Finally, Christian Doctrine took more the 
nature of a moralizing discourse or of a class 
in pure ethics, than of an authoritative state- 
ment of revealed dogma and law. 



Christian Doctrine 543 

Bishop Knecht, one of the greatest living 
authorities on catechetics, says of this period, 
embracing the end of the eighteenth and the 
beginning of the nineteenth century : " They 
left the field of the well-tried catechetic tradi- 
tion, and had without a certain guide to find 
out and reach new ways. Many of the cate- 
chetic writers mentioned were good and pious 
men, looking for the best interests of the 
Church, the School, and Youth; but they were 
powerless to escape the spirit of the times. 
Others, however, allowed themselves to be car- 
ried away by the fanaticism of the ' enlighten- 
ment,' and undermined the very foundations of 
Catholic faith. . . . For decades Rationalism 
reigned in church and school, proclaiming its 
* watered ' morality, so that the Catholic people 
would undoubtedly have lost the faith entirely 
had it not been kept alive in them by the public 
worship and ceremonies of the Church and by 
the ecclesiastical formulas of the Catechism. 
... It is a warning example of the sad aber- 
rations and mistakes catechetics will drift into 
when it begins to show contempt for its ances- 
tors, and, driven by the craving for novelty, 
leaves the ground of ecclesiastical tradition." 

2. To counteract these evil influences God 
called forth zealous men, who raised their voice 
in defence of true Christian education and 



544 Christian Doctrine 

showed the way and true method by their writ- 
ings. No century has seen such a revival of 
Catholic catechetical literature, combining at 
the same time a thorough Catholic spirit with 
correct pedagogical knowledge, as the nine- 
teenth century has. Nor has the movement 
been confined to any one country; in Ger- 
many, France, and more recently in Italy, 
Christian Doctrine, that is, the elementary re- 
ligious instruction of children, has become the 
subject of a distinct and separate theological 
science, called Catechetics, coordinate to Sacred 
Eloquence or Homiletics. The science, art, 
method, laws, and means of catechising are 
earnestly discussed in books and special peri- 
odicals ; catechetical manuals with full explana- 
tions of the Catechism and of Bible History, 
adapted to the different ages of the children or 
grades in school, are published, which may serve 
not merely as an external help to the Catechist, 
but as real patterns and examples of catechetic 
teaching. If this kind of literature is only 
sparsely found in English, the fact is easily 
explained by the history of the Catholic Church 
in all English-speaking countries ; yet even here 
we see the beginning of a new era. Let it not 
be forgotten, however, that this increased liter- 
ary activity is a symptom or indication of a 
renewed and improved catechetical activity in 



Christian Doctrine 545 

the churches and schools ; it simply supplies 
material for the demand. The cause of this 
general revival of Christian Doctrine all over 
Christendom is to be sought in the urgent and 
unceasing appeals of the Popes and Provincial 
Councils of the nineteenth century and the 
hearty response of the Catholic priesthood. 

It is not difficult to notice the following 
features in later catechetics, by which they are 
clearly distinguished from those of the earlier 
period : (a) Dogma, or revealed truth, is made 
the foundation of all religious instruction ; 
(b) Bible History, being the history of the 
divine revelation, is given its due and proper 
place in Christian Doctrine; (c) the Church, 
being the living organ of Christian truth and 
morality, receives more attention, her history, 
liturgy, and organization being brought more 
fully and frequently before the children's mind ; 
(d) more value is set on a thorough understand- 
ing (hence explanation) than on mere memo- 
rizing ; (e) the heart is not neglected in favor of 
mere reason, — practical training in religious 
life is fostered by pious practices in Christian 
Doctrine. 

3. Lastly, the history of Christian Doctrine 
or the religious instruction of children, must 
necessarily dwell on the history of the religious 
communities and congregations devoted exclu- 



546 Christian Doctrine 

sively to this work of Christian education. 
Again no century in the Church of God has wit- 
nessed the birth of so many religious bodies of 
men and women founded for this one purpose 
as the nineteenth century. The " Kirchen- 
lexicon," the great German Catholic Encyclo- 
paedia, enumerates under the heading " School 
Brothers " some twenty communities and under 
" School Sisters " some seventy communities, 
all founded within the last century. To these 
must be added the many branches of Francis- 
can and Dominican Sisters of the Third Order 
devoted to Christian education. (See Currier, 
" History of Religious Orders.") 

B. European Continental Writers 

It is evident that mention can be made here 
of such writers only as have exercised a wider 
and more lasting influence on Christian Doc- 
trine or catechetical instruction during the past 
century. 

Bernard Overberg (f 1826), director of the 
Normal School at Munster, Westphalia, and 
later rector of the theological seminary there, 
wrote a Bible History and a small Catechism, 
together with a larger explanation of the latter. 
On account of his admirable method in cate- 
chising he was called the Master of Catechists. 



Christian Doctrine 547 

His " Biblical Reader for Children," published 
in 1 799, retains the biblical text and was widely 
circulated. His Catechism was not as success- 
ful, probably on account of his too artificial 
division. 

Overberg greatly improved the method then 
in vogue by the following points : (a) He joined 
Bible History with the Catechism class, this 
being a great means to make the lesson more 
interesting and the explanation more perspicu- 
ous, (b) He detested mechanical memorizing 
without understanding, this being in his opin- 
ion one cause of the dislike of children for the 
Catechism and of the ignorance of the people 
in matters of religion, (c) He made his instruc- 
tion such that it would also reach the heart and 
the will, (d) His address was simple, plain, and 
vivid, (e) He led the children to think and work 
with him, thus holding their attention, (f) He 
tried most anxiously to make the lesson pleas- 
ing and interesting, (g) He kept the parents 
interested in his class, (h) Finally, he laid great 
stress on a conscientious self-examination of 
the Catechist. 

Augustin Gru6er(i 1835), Archbishop of Salz- 
burg in Austria, devoted his best efforts to the 
improvement of Christian Doctrine and the 
training of Catechists. Even when Archbishop, 
he held regular lectures before the theological 



548 Christian Doctrine 

students of his seminary on the office and 
method of catechising. These discourses were 
afterward published (1830) in form of a com- 
mentary to St. Augustine's book, " On Cate- 
chising the Ignorant." Two years afterward 
he published the " Practical Manual of Cate- 
chetics," giving full catechetical instructions 
for the first school year. The method of St. 
Augustine of explaining religious truth in con- 
nection with, and in the light of, the biblical 
narrative was again brought into honorable 
prominence by Gruber, who called it the his- 
torical method. He strongly opposed the Ra- 
tionalists, reminding them that the Catechist is 
not a Socrates, but the messenger of God sent 
to teach the children His truth and law. 
Gruber's catechetical writings are highly valued 
to the present day. 

Christopher von Schmidt 1854), Dean of the 
Cathedral Chapter at Augsburg in Bavaria, the 
well-known writer of juvenile stories, published 
in 1 80 1 a Bible History which was very widely 
introduced in Catholic schools, its easy style 
making it well suited for children. There 
were, however, two objections to it: the sev- 
eral stories were too long, and too much room 
was given to moral reflections rather than to 
dogma. The Catechism which he published 
in 1834 was less favorably received, although it 



Christian Doctrine 549 

was approved by Gregory XVI. in 1836. It 
was defective in regard to the contents as well 
as in regard to its form and style. 

John Hirscher (t 1865), Dean of the Cathe- 
dral Chapter at Freiburg in Baden, was un- 
doubtedly one of the most influential writers 
on catechetics. Indeed, his whole life seemed 
to be devoted to this one aim : to raise still 
higher the character of the religious instruction 
and bring it nearer to perfection. Zealous for 
the glory of God and for the salvation of souls, 
he saw that Christian Doctrine as then taught 
would not give the children the solid and fruit- 
ful knowledge of religion that the conditions 
of the time required. He therefore proposed 
new ways, most of them excellent, some posi- 
tively wrong. When he published his great 
work on catechetics in 183 1, it created some- 
thing of a sensation in Germany, and at once 
made many friends and many foes. But it cer- 
tainly gave a tremendous impulse to a revived 
activity among catechetical writers. Strange to 
say, the Catechism which he published in 1842 
proved to be a complete failure. It was ingen- 
ious in its idea, but for that very reason unsuited 
for children ; its division was too learned, its 
contents too theological; the Creed was ex- 
plained last. Hirscher himself acknowledged 
these defects later on. 



550 Christian Doctrine 

The main principles which Hirscher wants 
to be followed in Christian Doctrine may be 
stated thus : (a) Bible History is the very ground- 
work and foundation of religious instruction, 
and should, therefore, always be combined 
with the doctrinal explanation of the Cate- 
chism, (b) Mere memorizing of abstract asser- 
tions can do no good, and is really detrimental 
to faith, (c) The Catechist must not be a mere 
instructor ; he is an educator who must ennoble 
the character of his pupils, and arouse their 
ambition to do right, (d) All religious truths 
must be brought before the mind of the child 
in such a plain and lucid manner that they will 
also reach their hearts. 

The number and variety of Catechisms used 
in the German dioceses had grown to be such 
a patent evil that in 1853 the Bishops of Bavaria 
decided to introduce a uniform Catechism in all 
their dioceses. At their request the superiors 
of the Jesuit province intrusted Joseph Deharbe, 
SJ. (11871), an Alsatian, with the work. When 
his Catechism was published, its merits were 
soon recognized, and it quickly obtained a 
large circulation, not only in Germany, but 
also in England and America. There are 
three different editions, a small, medium, and 
large Catechism, which are uniform in the 
order and treatment of the subjects. It is 



Christian Doctrine 551 

especially noteworthy that Deharbe's Cate- 
chism respects the old catechetic traditions, and 
is admirably divided, viz., Faith, the Command- 
ments, Means of Grace (Sacraments and Prayer). 
It is in the form of question and answer, and its 
chief characteristic is the simplicity of its divi- 
sions, which have ever since the earliest ages 
been retained in the Church. Deharbe begins 
his Catechism with the question of man's last 
end. He develops the answer under three heads : 
(a) Faith (the Apostles' Creed) ; (b) The Com- 
mandments (the two great commandments in- 
cluding all others, love of God and love of 
our neighbor, with the Ten Commandments) ; 
(c) The Means of Grace (the Sacraments and 
Prayer). Moreover, Deharbe writes in a very 
charming style. 

The defects of this Catechism are : (a) There 
are too many questions, which crush the precious 
seed of the word of God, so to speak, as corn is 
crushed in a mill, (b) It contains too many 
theological expressions unintelligible to children. 
(c) It lays too much stress on definitions, as if 
the main object in religious instruction were 
the cultivation of the intellect. Well has it 
been said by an experienced teacher: " I doubt 
if the worthy Deharbe has ever had much to 
do with children ; if he had, he would surely 
have dwelt less on theology in his Catechism ; 



552 Christian Doctrine 

he would have given fewer definitions ; he would 
have been less abstract and more concrete ; he 
would have made many answers simpler ; and he 
would have left out many questions altogether." 

Deharbe's Catechism has been revised and 
improved in various dioceses of Germany and 
America. As, however, in view of the ever 
increasing changes and fluctuations amongst 
the working classes, the need of uniformity in 
Christian Doctrine was more and more felt, 
the Cologne revision of Deharbe's Catechism 
is used in all North Germany. 

Dr. John Schuster, a priest of the Rottenburg 
diocese in Germany, issued in 1847 a Bible 
History for schools wherein he retained the 
exact words of the sacred volume. Later he 
changed the mode of expression and the style, 
so as to make it more suitable for children, 
while still retaining the idiom and character 
peculiar to the Bible narrative. Since then 
the work has been introduced in the Catholic 
schools of nearly every civilized nation, having 
been translated into no less than eighteen dif- 
ferent languages. 

Another Bible History for schools, which has 
also reached a large circulation in different 
countries, was published in 1863 by Rector 
Businger of the theological seminary at Solo- 
thurn, Switzerland. In 1879 he also wrote a 



Christian Doctrine 553 

Church History for use in school and family, 
under the title " Christ in His Church." Eng- 
lish translations of both works were published 
in New York. 

One of the most excellent works in Bible 
History, written for the use of Catechists, is 
the " Practical Commentary on the Holy Scrip- 
ture " (a mistranslation, as it ought to read 
" on Bible History," which alone conveys the 
true character and aim of the book), published 
in 1882 by Dr. Frederic Justus Knecht, the 
present Bishop-auxiliary of Freiburg, Baden. 
Among German Catholic writers of to-day Dr. 
Knecht may rightly be considered the highest 
authority on catechetics and its literature. 

If in the foregoing pages so much attention 
has been bestowed on German writers, it is for 
the reason that in the nineteenth century no 
other country has shown such a strong and 
constant activity on the field of catechetical 
literature as Germany. 

In France a uniform Catechism, following; on 
the lines of Bossuet's Catechism, was in 1806 in- 
troduced into all parishes by order of Napoleon I. 
It bore the title : " Catechism for the use of 
the Churches of the French Empire," and was 
approved by the Cardinal Legate Caprara. 

One of the best and most widely known 
Catechisms of this period is the " Christian 



554 Christian Doctrine 

Catechism " by the celebrated Bishop Dupan- 
loup of Orleans (t 1878), which follows pretty 
closely the arrangement of Deharbe's book. 
But far more important for the history of Chris- 
tian Doctrine in France is his large work on 
the methods of teaching Catechism, published 
under the title " The Ministry of Catechising," 
a book to be read and studied by all upon whom 
devolves the duty of this sacred ministry. It 
is a fuller development of another famous book 
that has done an immense deal of good in 
France by its wide influence upon the religious 
education of children, the so-called " Method 
of St. Sulpice," published in Paris, 1832, which 
explains in detail the admirable system of Cate- 
chism or Sunday-school carried out in the parish 
of St. Sulpice. It deserves notice that a few years 
ago an Anglican clergyman, Rev. S. Jones, suc- 
ceeded in adapting the " Method of St. Sulpice " 
to the needs of his denomination in England 
without seriously interfering with its Catholic 
spirit (" The Clergy and the Catechism "). 

The venerable Cardinal Capecelatro (born 
1824), Archbishop of Capua, is perhaps the 
foremost promoter of Christian Doctrine in 
Italy during the last century. He is well 
known to English readers by the translation 
of his delightful volumes on St. Philip Neri. 
It is said that he started the first Italian cate- 



Christian Doctrine 555 

chetical periodical destined for the clergy, and 
that he organized a catechetical union among 
the priests of the kingdom of Naples. 

No history of Christian Doctrine in Italy, 
no matter how sketchy and short, can pass over 
the name of the great Don Bosco (fi888) and 
the Salesian Congregation founded by him in 
Turin. The wonderful work accomplished by 
him in the cause of the Christian education 
of youth has become, even beyond the Italian 
frontiers, an inspiring example for zealous Cate- 
chists and instructors. In his method of in- 
struction the following traits may be pointed 
out in particular : (a) A loving and kind con- 
duct of the teacher toward his pupils, by which 
their confidence is to be gained, (b) Avoidance 
of severe punishments, sheer force, or of the use 
of humiliating and degrading means. With 
him the most successful disciplinary means 
were encouragement of the child, very great 
mildness, and inexhaustible patience. It seemed 
a principle with him not to break the will of the 
child, but to direct it. (c) The attractive and 
pleasant nature of the instruction, (d) Fre- 
quent prayer and pious exercises in the school. 
The success of this method was simply wonder- 
ful. It is reported that of the hundred thou- 
sand of his grown-up pupils not one was ever 
brought before a criminal court. 



556 Christian Doctrine 

C. American and English Writers 

I. The student of the history of English 
catechetic literature during this period soon 
becomes aware that it presents a peculiar 
feature in the repeated efforts made in Amer- 
ica, England, and Ireland toward a uniform 
Catechism. 

1. As early as 1829 the Fathers of the I. Pro- 
vincial Council of Baltimore, n. xxxiii., lamented 
the many serious evils arising from the fact that 
different Catechisms were used in the different 
dioceses. They therefore decreed " that a Cate- 
chism shall be written which shall be better 
adapted to the circumstances of this province, 
and shall give the Catholic Doctrine as ex- 
plained in Cardinal Bellarmin's Catechism. 
When approved by the Holy See, it shall be 
published for the common use of Catholics." 

At the I. Plenary Council of Baltimore 
(1852), Bishops Reynolds of Charleston, Timon 
of Buffalo, and Spalding of Louisville were 
appointed to write an English Catechism or 
to revise one of those already in use. The 
result of their labors was to be handed to the 
Archbishop of Baltimore, who would send it to 
Rome in order to obtain for it the papal appro- 
bation. This Catechism should then be used 
in all the dioceses. In like manner the saintly 



Christian Doctrijie 557 

Bishop Neumann of Philadelphia was appointed 
to write or revise a German Catechism which 
was first to be submitted to the Archbishop of 
Baltimore and all the German-speaking bishops. 
The Fathers further decreed very wisely that no 
publisher should be allowed to copyright these 
Catechisms. 

At the II. Plenary Council of Baltimore (1866) 
the same question came before the Fathers. 
From the published Acts it would appear that 
Dr. McCafferey's Catechism was proposed as 
the official Catechism of the country. But 
Bishops Tim on and Verot strenuously opposed 
the measure, and on the motion of Bishops 
Wood and Timon the whole matter was 
dropped. The Fathers contented themselves 
with repeating the decree of the I. Provincial 
Council of Baltimore cited above. 

The III. Plenary Council of Baltimore (1884) 
gave the matter of a uniform Catechism into 
the hands of a committee of six Bishops under 
the presidency of Archbishop Alemany of San 
Francisco. A printed draft of the new Cate- 
chism was distributed among the Fathers of 
the Council, and discussed in one or two 
private sessions, when it soon became appar- 
ent that the matter would take up too much 
time. Hence the committee was instructed 
to revise the first draft according to the 



558 Christian Doctrine 

changes and suggestions made by the Bish- 
ops, and submit this revision to the Arch- 
bishops, who would meet and decide on the 
definite form of the Catechism, which, as soon 
as published, was henceforth to be used by 
all pastors and teachers, whether religious or 
laymen. Inasmuch as this Catechism was 
not only to promote uniformity in Christian 
Doctrine, but was to be adapted to the spe- 
cial needs of Catholics in this country, it was 
to be translated into other languages for the 
use of parishes where religious instruction was 
given in another than the English tongue. 
But the Council recommended that in these 
non-English schools this Catechism should be 
taught in English as well as in the foreign 
tongue (n. 219). The provisions of the Coun- 
cil have been carried out partially only, as 
the " Council Catechism " met with considerable 
opposition. 

Since that time several new Catechisms have 
been published, one or two of them a decided 
improvement over the Council Catechism. As 
a consequence there is at present as great 
and lamentable a variety and diversity of Cate- 
chisms in Christian Doctrine classes throughout 
the United States as there was before the 
last Plenary Council met. It is time to recall 
the solemn statement made by the IV. Provin- 



Christian Doctrine 559 

cial Council of New York in 1883: "The small 
advantage to be gained from a Catechism which 
is possibly better arranged and more clearly 
written than others can not make up for the 
damage caused by a variety of Catechisms used 
in school. For this makes it difficult for par- 
ents to instruct their children in the faith when 
they themselves have learned an altogether dif- 
ferent Catechism; it, moreover, disturbs and con- 
fuses the mind and memory of the boys and 
girls passing from one school to another, from 
one mission to another" (p. 16). 

2. In Canada the I. Provincial Council of 
Quebec (185 1) ordained : " That uniformity is a 
thing most ardently to be desired holds good 
also in regard to the manner of teaching Chris- 
tian Doctrine. We, therefore, decree that a 
French Catechism be written which, approved 
by the Provincial Council, shall be used by all 
the faithful speaking French ; those who speak 
English shall use Butler's Catechism, approved 
by the Bishops of Ireland and already extensively 
used in our country." The work was intrusted 
to a committee of four priests under the presi- 
dency of Bishop Baillargeon, coadjutor to the 
Archbishop of Quebec. The French Cate- 
chism was published the following year, 1852. 
After the usual Christian prayers (pp. 3-10) and 
some preliminary questions, follows Pt. I. on 



560 Christian Doctrine 

the Creed (pp. 14-32) ; then Pt. II. on the Sacra- 
ments (pp. 33-58); Pt. III. on the Command- 
ments, with a closing chapter on Grace (pp. 59- 
72) ; Pt. IV. on Prayer (pp. 73-79) ; Pt. V. on the 
Practice of Christian Life (pp. 80-81). Lastly 
follows " An Abridgment of the Small Cate- 
chism of Quebec for Little Children" (pp. i-xx). 

3. In England the II. Provincial Council of 
Westminster under Cardinal Wiseman (1855) 
appointed a " Committee on the Catechism," 
to revise the first or small Catechism. It con- 
sisted of four Bishops, among them Bishop 
Ullathorne, and fifteen theologians, among 
whom were Faber, Manning, O'Reilly, S.J., and 
Husenbeth. Their work, " The English Cate- 
chism," as it is commonly called, was not 
finished until after the Council had adjourned, 
and was made obligatory for the dioceses of 
England by the following Provincial Council 
in 1859. 

4. In Ireland the subject of a common small 
Catechism was taken up by the Plenary Coun- 
cil of Maynooth, 1875, and a draft submitted 
to the committee on questions of faith. The 
Fathers ordered it to be printed and distributed 
among the Bishops. But this could not be 
done before the close of the Council. The Cate- 
chism was published a few years later, and is 
known under the name of the Maynooth Cate- 



Christian Doctrine 561 

chism. In the year 1892 Archbishop Walsh 
of Dublin appointed a committee to prepare a 
uniform Catechism for his diocese, which was 
to embody several important improvements 
explained by His Grace in a most instructive 
article in the January number of the Irish 
Eccl. R., 1892. The project called forth a 
most interesting and instructive correspondence 
in the following numbers of that excellent 
monthly. 

5. In Australia the Plenary Council held at 
Sydney in the year 1885 also decreed that 
a uniform small Catechism should be used 
throughout the whole Church of Australia. 
Cardinal Moran, the apostolic delegate presid- 
ing over the Council, proposed to adopt the 
Maynooth Catechism with some proper addi- 
tions. But the Fathers preferred that a new 
Catechism should be written, and that mean- 
while the Maynooth Catechism should be used 
(n. 182). 

II. In regard to catechetical manuals, which, 
although published by private authority, still 
gained a wide influence in Catholic Doctrine 
classes, the following may suffice here, as it is 
impossible in this short space to enter into all 
the details and mention the many different 
Catechisms used in our schools. First, however, 
due regard for its antiquity and its venerable 



562 Christian Doctrine 

author compels us to mention what we believe is 
the first American Catholic Catechism, " The 
Catechism of the Diocese of Bardstown, Ky., 
1825." It was compiled by one of the noble 
pioneer Bishops of America, the saintly John 
Baptist David, while Vicar-General of Bishop 
Flaget of Bardstown, who recommended it as 
a general class-book for catechetical instruc- 
tion. It comprises " the first or small Cate- 
chism " for little children (13 pages) and "the 
second Catechism " for those preparing for first 
communion (149 pages), which contains: Pt. I. 
Faith (Creed); Pt. II. Grace and the means 
of obtaining it ; P. III. Commandments, Virtue, 
and Sin ; and Pt. IV. Feasts and Solemnities 
of the year (Liturgy). 

Of the English Catechisms written in this 
century which gained a wider circulation than 
others we shall mention, besides the Eng- 
lish translation of Deharbe, which probably 
reigns supreme, those by Rev. Michael Mueller, 
C.SS.R. (a most prolific and very good cate- 
chetical writer, whose series entitled, " God the 
Teacher of Mankind," furnishes a Catechist with 
most ample material) ; that of Rev. A. Hat- 
tenberger, generally known as " The Dubuque 
Catechism," and more recently that of the Rev. 
William Faerber of St. Louis. 

While the first half of the nineteenth century 



Christian Doctrine 563 

put forth no new work on Bible History, the 
second half paid a closer attention to this 
branch of Christian Doctrine. Besides the 
original works of Dr. O'Leary published in 
1873 and of Rev. B. J. Spalding published in 
1883 (as Part I. of the " History of the Church 
of God ") we have the English translations of 
the two foremost German text-books on Bible 
History, those written by Dr. Schuster and Rec- 
tor Businger. (See above, p. 552.) The latter 
work was so thoroughly revised and changed 
by Bishop Gilmour of Cleveland, Ohio (1869), 
that it became like a new book, now generally 
known as Gilmour's " Bible History." These 
two books, Gilmour's and Schuster's, hold the 
supremacy in our Catholic schools over all 
other Bible histories. In England Canon 
Wenham of Southwark has specially promoted 
this part of Christian Doctrine, having been 
"profoundly convinced that there is nothing 
like Holy Scripture for instructing and inter- 
esting children in religious knowledge." With 
this view he composed the " Sacred History 
Reading Book," which must not be confounded 
with " Readings from the Old Testament " and 
" The New Testament Narrative," written by 
the same author for higher schools and more 
advanced students. Rev. M. F. Glancey, in- 
spector of schools in the diocese of Birming- 



564 Christian Doctrine 

ham, and author of an excellent introduction 
(on the teaching of Bible History) to Dr. 
Knecht's " Practical Commentary," has pub- 
lished a series of very useful graded booklets 
on " Scripture History " for Confession, Confir- 
mation, Communion, and Confraternity classes, 
which may serve as models for catechetic in- 
struction in Bible History. 

We have already mentioned the Rev. John 
Furniss, C.SS.R., the " Apostle of the Children 
in Ireland" (t 1865). His work as missionary 
and Catechist among the children was truly 
wonderful, as we learn from the delightful 
memoir published by Rev. T. Livius, C.SS.R.: 
" Father Furniss and his Work for Children." 
His " Tracts for Children " are well known. 
Not so well known is his work " The Sunday- 
school or Catechism," in which, as Father 
Livius remarks, " we have a collection of the 
principles and methods that guided him in his 
work. The book deals with what we may call 
his modus operandi. . . . Father Furniss here 
descends into detail, so that those who are 
charged with the practical management of any 
one of these good works (z>., children's Mass, 
Sunday-school, confession and communion, 
singing of Christian Doctrine, libraries for chil- 
dren, etc.) will find directions invaluable and 
unique. These directions were the fruit of the 



Christian Doctrine 565 

missionary's long experience and of that sure 
instinct which came of his single-hearted de- 
votion to the children's cause." The book is 
certainly one of the most helpful and sugges- 
tive manuals for a Catechist. 

The only American manual giving the Cate- 
chist detailed and most practical advice in the 
discharge of his office and the management of 
his class is the little book published in 1873 by 
the Rev. A. A. Lambing under the title, " The 
Sunday-school Teachers' Manual " which must 
have exercised a most salutary influence on 
the adoption of proper methods in Christian 
Doctrine. It is excellent. 

The inventive American mind and the ever 
increasing activity of Catholic writers in the 
field of Christian Doctrine has given us at the 
close of the ninteenth century the " Text-books 
of Religion for Parochial and Sunday Schools " 
published since 1898 under the general author- 
ship of Rev. P. C. Yorke, the accomplished 
Catholic writer of the Pacific Coast. The aim 
of the series is to provide manuals of graduated 
religious instruction which will take the pupil 
from the lowest to the highest grades. The 
foundation of the series is the Baltimore Cate- 
chism. Each lesson consists of a reading part, 
the Catechism (questions and answers cor- 
responding with the preceding reading), and 



566 Christian Doctrine 

an appropriate short hymn. Beautiful illustra- 
tions are copiously distributed through each 
volume, and serve at once as most excellent 
object lessons on the corresponding reading 
or subjects. The plan and execution are cer- 
tainly very ingenious, and, what is far more 
important, the use of these graded religious 
readers in school is perfectly feasible and 
practicable. While the present volumes are 
as yet an experiment, we believe they will 
mark a new phase in the method of Christian 
Doctrine, in combining more faithfully and 
more perfectly the concentric progression of 
catechetic instruction with the possibly great- 
est unity of subjects and treatment. 

Conclusion. If the preceding historic sketch 
of the Catholic catechetic movement and litera- 
ture in English-speaking countries is somewhat 
meager and imperfect, allowance must be made 
for the scarcity of material on hand from which 
to cull such "historic bits," and for the still 
greater scarcity of leisure moments needed for 
researches of this kind. But we do most sin- 
cerely desire that a person more happily situ- 
ated in this regard than the editor of this work, 
will, before long, give us a " History of the 
Catechism in English-speaking Countries." The 
late T. C. Bridget, C.SS.R., says in the Irish 
EccL R., 1892, p. 746, that he has for a long 



Christian Doctrine 567 

time given most serious thought to the 
" History of the Catechism." Perhaps some 
preparatory notes and memoranda were left 
among the manuscripts of this celebrated 
Catholic writer. 



"JTfjeS tljat are learned sfjall sljine as tfje 
irigfitness of tfte firmament: 

"3ntr tfjeg tljat instruct mang to justice, as 
stars for all eternitg," - daniel xn. 3. 



APPENDIX 

THE CATECHIST'S LIBRARY 

The following list is presented for the benefit of the 
reverend pastors who are willing to establish a catechetical 
library for the use of their lay Catechists, men or women. 
It may also serve as a guide for persons desirous of im- 
proving themselves in teaching Christian Doctrine. It 
comprises such books only as are meant for the teacher, 
either exclusively or at least principally ; books written for 
children are mentioned only when they may really serve as 
models of catechetic instruction. Some books of pious 
practices, for instance, indulgences, novenas, special devo- 
tions, etc., are placed on the lists because pious practices 
ought to be an essential part of Christian Doctrine, as we 
maintained above, pp. 66 ft. In this matter Catechists ought 
to follow standard works and those most closely in contact 
with the official prayers and devotions of the Church, not 
any prayer-book that may come into their hands. Story- 
books are mentioned as sources where teachers may find 
appropriate examples to illustrate the doctrines explained. 
Again, a few books of a somewhat controversial character, 
like Ryder and Parson, are mentioned for the benefit of the 
higher classes in Christian Doctrine, where the Catechist 
may often have occasion to give a short refutation of the 
false charges made against the Catholic Church, her doctrines 
and practices. 

The list includes only Catholic works, although it must be 
confessed that in regard to Catechetics or Sunday-school 
classes the Protestant English literature offers much more 
ample, and sometimes much better, help than anything 
Catholics possess in English, especially in the line of prac- 
tical and methodical work. 

Evidently it is not necessary that all the following books 
should at once be got to fill the shelves of the catechetic or 
Sunday-school Library. But a few from the several depart- 

5 6 9 



5 jo Appendix 

ments, in our opinion those first mentioned in each depart- 
ment, ought to be at the disposal of the teachers of every 
Sunday-school or Christian Doctrine class. 

Inasmuch as many of the following books are European, 
we refrain from indicating the publishers. Any of these 
books can be got through our principal Catholic publishing 
firms, for instance, Benziger Brothers, New York ; B. Herder, 
St. Louis, Mo. ; Fr. Pustet, New York ; John Murphy, Balti- 
more. 



I. Catechetics and Pedagogy 

Dupanloup, Bishop. The Ministry of Catechizing. (See 
remarks in Preface.) (Out of print.) 

Lambing. The Sunday-school Teacher's Manual. (See 
p. 565.) (Out of print.) 

Furniss, J., C.SS.R. The Sunday-school or Catechism. 
(See above, p. 564.) 

Hamon. A Treatise on the Catechism. 

Schuech, O.S.B. The Priest in the Pulpit. 

Gerson, John. On Bringing Children to Jesus Christ. (A 
most excellent booklet on the catechetical office to be 
carried about by every Catechist.) (See p. 515.) 

Management of Christian Schools. By the Brothers of the 
Christian Schools. 

Wenham, Canon. The School Manager. (Out of print.) 

Practical Hints on Moral Training. Edited by Rev. Gall- 
wey, S.J. 

Pottier. Twelve Virtues of a Good Teacher. (Especially 
for training girls.) (Out of print.) 

Fenelon. Education of a Daughter. 

Becker. Christian Education. 

Poland, S.J. True Pedagogics and False Ethics. 

Spalding, Bishop J. L. Means and Ends of Education. 

Things of the Mind. 

— — Education and the Higher Life. 

Brother Azarias. Essays Educational, 

The Sunday Companion. A weekly published by D. H. 
McBride, Akron, Ohio, for the benefit of Sunday- 
schools. The best paper of this kind with which we 
are acquainted j adapted alike for teacher and pupil. 



Appendix 5 7 i 

The Teacher and Organist. A Catholic monthly published 
in Cincinnati ; an excellent periodical with most prac- 
tical hints for Catechists. 

The Catholic School Journal. Milwaukee. 



II. General Reference Books 

Haydock's Bible. (This Catholic edition of the Bible will 
furnish the Catechist with a sufficiently full commen- 
tary on the Sacred Scriptures.) 

Arnold. The Catholic Dictionary. (The best Catholic 
work of the kind in English.) 

Thein. An Ecclesiastical Dictionary. (This may very well 
find a place side by side with the preceding one, as it 
covers a different field.) 

Hunter, S.J. Outlines of Dogmatic Theology. 3 vols. 

Gibbons, Cardinal. Faith of Our Fathers. 

Our Christian Heritage. 

Gaume. Catechism of Perseverance. 4 vols. (Very good.) 

Spalding, Archbishop M. J. Evidences of Catholicity. 

Catechism of the Council of Trent. (English translation.) 

Hay, Bishop. The Sincere Christian. 2 vols. 

The Devout Christian. 2 vols. 

The Pious Christian. (Written nearly a hundred 

years ago, these are still standard works of Catholic 
catechetic instructions on the whole Christian doc- 
trine.) 

Mueller, Michael, C.SS.R. God the Teacher of Mankind. 
9 vols. (A mine of catechetic information.) 

Catholic Truth Society Publications, London. (At present 
some forty-five very neat, handy volumes, being truly an 
arsenal of all kinds of Catholic tracts, stories, poems, 
biographies, — a work which we would have in every 
Sunday-school library.) 

Cox, Rev. Thomas E. Biblical Treasury of the Catechism. 

Howe, Rev. G. E. The Catechist, or Headings for the 
Explanation of the Catechism. 2 vols. (Very good 
and very helpful.) 

Vaughan, Kenelm. Divine Armory of Holy Scripture. 
(A Bible concordance according to subjects. Very 
useful.) 



572 Appendix 

Clifton Tracts. 4 vols. 

Searle. Plain Facts for Fair Minds. 

Ryder % Catholic Controversy. 

Bruno, Rev. Faa di. Catholic Belief. 

Segur. Short and Familiar Answers to Objections against 
Religion. 

Thein. Answers to Difficulties of the Bible. 

Klauder, Rev. A. L. A. Catholic Practice at Church and at 
Home. (A matter with which the Catechist ought to be 
well acquainted.) 

McBride Art Series. A very ingenious plan, arranging 
famous religious pictures in a sort of composition book, 
where the pupils can write their notes or essays on the 
respective pictures. 

The Perry Picture Collection, published in Boston, at a 
remarkably low price, from which Catechists can select 
a large number of really beautiful religious and secular 
designs well suited for Christian Doctrine. 

The Woodbury Reproductions. (A large collection of pic- 
tures, religious and profane, from which the Catechist 
can choose some beautiful prints for the class. More 
costly than the Perry Pictures. Catalogue to be had 
from E. Young & Co., New York.) 

The Duesseldorf and the Vienna collections of religious pic- 
tures. (Imported by Catholic publishing firms.) 

III. Catechetical Manuals 

Power, Rev. P. Catechism, Doctrinal, Moral, Historical, 
and Liturgical. 3 vols. 

Spirago. The Catechism Explained. 

Kinkead, Rev. T. L. Explanation of the Baltimore Cate- 
chism. 

Schmitt, Canon James. Explanation of Deharbe's Small 
Catechism. 

Instructions for First Communicants. (This is un- 
doubtedly the best manual extant in the English lan- 
guage.) 

Schmitt, Dr. P. J. Manual of Confirmation. (Instructions 
and devotions. Very good.) 

Jaegers, Rev. F. H. Instructions for First Confessions. 
(Very good.) 



Appendix 573 

Gobinet, Rev, Charles. The Instruction of Youth in Piety. 
(An old, but very excellent, book to be studied by every 
zealous Catechist.) 

Lambing, Rev. A. A. The Orphans' Friend. (Splendid 
practical guide for moral instructions. Can be used 
by the teacher in every Christian Doctrine class.) 

Devine, Rev. A., C.P. The Creed Explained. 

The Commandments Explained. 

The Sacraments Explained. 

Exposition of Christian Doctrine. By a Seminary Professor. 
3 vols. (An excellent work on the whole Catechism, by 
the Christian Brothers of France.) 

Wilmers. Handbook of the Christian Religion. (A popu- 
lar theology.) 

Rolfus. Illustrated Explanation of the Creed. 

Illustrated Explanation of the Commandments. 

Illustrated Explanation of the Sacraments. 

Gibson. Catechism Made Easy. 2 vols. 

Perry, Rev. J. Full Courses of Instruction in Explanation 
of the Catechism. 

The Pictorial Catechism. (One hundred and ten original 
designs which can easily be used by the teacher for 
object-lessons with small children.) 

Bagshawe, Rev. J. B. The Catechism and Holy Scripture 
(i.e., the Catechism, illustrated by the corresponding 
passages from the Bible). 

Baxter, Rev. James. Manual of Biblical Truths. (Also 
under the title, Explanation of the Baltimore Cate- 
chism. The questions of the Catechism are answered 
by direct quotations from the Bible.) 

Carr, Canon. The Lamp of the Word. (A series of charts 
or systematic tables presenting a clear synopsis of the 
whole matter contained in the Catechism.) 

Companion to the Catechism of Maynooth. (A guide for 
the Catechist.) 

Segur. Books for Children. (On Prayer, Confession, Com- 
munion, etc. These short treatises are published in 
separate and collected form. They are real gems 
of juvenile instructions ; we have not seen a thing 
better.) 

Plues. Chats on the Commandments. 

Chats on the Rosary. 



5 74 Appendix 

Mother M. Loyola. The Child of God, or What Comes of 
Baptism. 

The Soldier of Christ. (On confirmation.) 

First Holy Communion. (These books are most 

excellent models of catechetic teaching.) 

Wray, Winifride. Catholic Teaching for Children. (An 
excellent model of talk for little children.) 

Sadlier, Mrs. J. Catholic Anecdotes. 3 vols. (According 
to the order of the Catechism.) 

Short Stories on Christian Doctrine. 

Stories for First Communicants. 

Shapcote. Legends of the Blessed Sacrament. 

Stewart, Agnes. Stories on the Beatitudes. 

Stories on the Seven Capital Virtues. 

Caddell, Cecilia. Stories on the Seven Corporal Works of 
Mercy. 

Tales of the Festivals. 2 vols. 

Keller, Dr. Joseph. (This author has collected with a won- 
derful perseverance and prudence hundreds of the most 
striking " Anecdotes and Examples," to illustrate the 
Catholic doctrine and practice in regard to the Blessed 
Virgin, the Sacred Heart, the Blessed Sacrament, the 
Poor Souls, St. Joseph, St. Anthony, etc., etc. This 
collection ought to be a part of every catechetical 
library.) 

IV. Bible History 

Knecht, Bishop F. J. Practical Commentary on the Holy 
Scripture for the Use of Catechists. 2 vols. (The 
most excellent and only book of the kind in English ; a 
real treasury of the Catechist ; a book without which no 
one should dare to teach Bible History. The Intro- 
duction by Father Glancey contains the most valuable 
hints.) (See p. 553.) 

Glancey, Rev. M.F. Scripture History Manuals. (See p. 563.) 

Gigot, Rev. F. E., S.S. Outlines of Jewish History. 

Outlines of New Testament History. (Two precious 

manuals of Bible History ; just what a Catechist needs 
to make his instruction solid and interesting.) 

— — The Life of Christ. (Meant especially for teachers.) 

Biblical Lectures. 

Richards, Rev. W. Manual of Scripture History. 



Appendix 575 

Wenham, Canon. Readings from the Bible. (See p. 563.) 

Costello. The Gospel Story. 

MacDevitt. Introduction to the Sacred Scriptures. 

Maas, S.J. Christ in Type and Prophecy. 2 vols. 

A Day in the Temple. (Historic and archseologic.) 

Coleridge, SJ. Chapters on the Parables. 

Thaddeus. Mary Foreshadowed in the Types and Figures 
of the Old Testament. 

Kerr, Amabel. Before Our Lord Came. (Old Testament 
history for the little ones.) 

Reeve, Rev. Jos. History of the Bible with Moral Reflec- 
tions. 

Rohner, Rev. B., O.S.B. Veneration of the Blessed Virgin. 
(Liturgical and historical.) 

V. Church History 

Any one of the manuals written by Birkhauser (1 vol.), 
Brueck (2 vols.), Guggenberger (3 vols.), Gilmartin 
(2 vols.). 

Spalding, Rev. J. B. History of the Church of God. Part II. 

Businger. Church History ; or Christ in the Church. 
(Very good ; on the topical system.) 

Parsons, Reuben, D.D. Studies in Church History. 6 vols. 
(We place this work on our list not exactly because we 
consider it necessary in a catechetic library, but be- 
cause we desire to call attention to a standard work on 
Church history written by an American priest, and a 
work where a Catechist will find rich material if he 
have the patience to look for those parts which will 
serve him well in Christian Doctrine.) 

Lies and Errors in History. (Ought to be in every 

Catholic library.) 

Desmond, H. J. Mooted Questions of History. (Very 
good for quick orientation.) 

O'Gorman, Bishop Thomas. History of the Catholic Church 
in the United States. 

De Courcey. History of the Catholic Church in America. 

Shea, John Gilmary. Catholic Missions among the American 
Indian Tribes. 

Murray. History of the Church in America. 

Marshall, T. W. M. History of the Catholic Missions, 2 vols. 



576 Appendix 

Illustrated Catholic Missions. (A most excellent and inter- 
esting illustrated monthly which will furnish Catechists 
with abundant material to interest their classes.) 

Werner, S. J. Atlas of the Catholic Church. 

Atlas of the Catholic Missions. (These two works, 

though not in English, will do the Catechist splendid 
service for blackboard lessons in ecclesiastical geog- 
raphy.) 

Hergenrother, Rev. Ph. Primitive Christianity. (Illus- 
trated ; a book on the Catacombs, from which very 
interesting material for Christian Doctrine may be 
gathered.) 

Northcote, Canon. A Visit to the Roman Catacombs. 

The Celebrated Sanctuaries of the Madonna. 

De Hamme. Ancient and Modern Palestine. 2 vols. 
(Very serviceable for biblical geography.) 

Riviers, Phiipin de. Holy Places, their Sanctity and Authen- 
ticity. 

Young, Rev. A., C.P. Catholic and Protestant Countries 
Compared. 

Butler, Alban. Lives of the Saints. 

Bowden, Rev. H. S. Miniature Lives of the Saints. 2 vols. 

Pictorial Lives of the Saints. 

Gibson, Rev. H. Short Lives of the Saints for each Day in 
the year. 3 vols. 

Fastre, SJ. Acts of the Early Martyrs. 5 vols. 

Light from the Lowly. 2 vols. 

The First Martyrs of the Holy Childhood. 

Hatler, S.J. Flowers from the Catholic Kindergarten. 

Gifts and Fruits of the Holy Ghost considered in the Lives of 
Youthful Martyrs. 

Brown, Abbie Farwell. The Book of Saints and Friendly 
Beasts. (A Protestant book, but Catholic in tone.) 

Washburn. Stories of the Saints for Children. 

Starr, Eliza Allen. Patron Saints. 

Pilgrims and Shrines. 

Holy Archangels. (These books of the foremost 

American Catholic writer on Christian Art deserve to 
be read by every Catechist, who will find in their pages 
most beautiful examples, and most interesting materials 
with which to enliven and strengthen his catechetic 
lessons.) 



Appendix 577 



VI. Liturgy 

Shadier, Rev. The Beauties of the Catholic Church. (The 
best popular explanation of the Liturgy of the Church, 
— a book which ought to be in every family, like that of 
Goffine.) 

Goffine. Devout Instructions on the Epistles and Gospels 
for all Sundays and Holy Days. (An old and golden 
book.) 

Lings, Dean A. A. Sermons for Children's Masses. 

Durand. Catholic Ceremonies. (Very good.) 

Lambing, A. A. The Sacramentals of the Holy Catholic 
Church. (A most useful book for the Catechist.) 

Meagher, J. L. The Festal Year, or the Origin, History, and 
Meaning of the Sundays and Feasts, explained for the 
People. 

Teaching Truths by Signs and Ceremonies. 

Seven Gates of Heaven. (The Liturgy of the Sacra- 
ments.) 

Oakeley, Canon Frederick. On Catholic Worship. 

On the Mass. 

Butler, A. The Feasts and Fasts of the Church. 

Redmond, N. M. Short Sermons on the Epistles and 
Gospels. 2 vols. 

Explanations of the Mass by Cochem, Lanslots, Andreis, 
and others. 

Handbook for Altar Societies. 

Dale, Rev. H. The Sacristan's Handbook of Church Furni- 
ture. 

The Acolyte's Companion. 

The Altar Boy's Manual. (Some such book as the above four 
ought to be placed at the disposition of the Catechists, 
especially lady teachers, who are often the best help to 
the priest in ornamenting the altar and sanctuary, and 
in giving the first training to altar boys.) 

Bagshawe, E. G. Breviary Hymns and Missal Sequences. 

Cass well. Lyra Catholica. (English translation of liturgi- 
cal hymns.) 

Orby Shipley. Annus Sanctus. (English translation of 
Church hymns.) 



578 Appendix 

Clement, Clara Erskine. A Handbook of Christian Symbols 
and Stories of the Saints as Illustrated in Art. (A most 
useful book for Catechists.) Edited by Katherine E. 
Conway. 



VII. Prayers and Pious Practices 

The Roman Missal in English. 

The Holy Week Book, with notes and explanations by Rev. 
Mazzinelli. 

Rolfus. Explanation of the Our Father and Hail Mary. 

Formby, Canon. Book of the Holy Rosary. 

Lambing, A. A. Come. Holy Ghost. 

Zardetti. Devotion to the Holy Ghost. (We believe the 
devotion to the Holy Spirit ought to be cultivated more 
widely and more earnestly in Christian Doctrine than 
it is actually done. It can be easily brought within the 
powers of the child's mind if proper care is taken by 
the Catechist.) 

Lings, Dean A. A. Our Favorite Devotions. 

Our Favorite Novenas. 

Our Monthly Devotions. 

O'Kennedy, R. Book of the Holy Angels. 

Kinane, Archdeacon. (His books, "The Dove of the 
Tabernacle," " Mary Immaculate," "The Angel of the 
Altar," "The Lamb of God," "St. Joseph," are, in our 
opinion, truly ideals of Catholic books of prayer and 
piety, and will furnish the Catechist with a variety of 
sound and beautiful forms of piety for his class.) 

The Raccolta. Official Collection of Indulgenced Prayers. 

Maurel, S. J. The Christian Instructed in the Nature and 
Use of Indulgences. 

Bernad. Practical Guide to Indulgences. 

brie 
.adoaawpsei 

1o noitela/iBiJ ffeilafK'l 



INDEX 



Absentees, 102, 106; from Mass, | Ancient Church, Ch.D. in, 487 ff. 

405. I Angelus, the, 356, 375, 507. 

Abstract matter, terms, 178, 183, I Animation, 206, 232. 



208, 246. 
Abuse, 291. 

Accusation of sins, 430, 445 ff. 
Activity of pupils, 209 f., 237, 

285. 
Acts of Faith, Hope, and 

Charity, 296, 375, 377, 389, 

459; contrition, 377, 442 f., 
23, 26. See 



446 ; religion, 
Practices. 

Admonitions, 94, 201. 

Advantages, educational, of 
early religious training, 30 ff. ; 
Bible History, 53 ft. ; Church 
History, 59 ff. ; Liturgy, 62 ff.; 
religious practices, 66 ff. ; lec- 
ture form. 219; sacred pic- 
tures, 302: text-books, 331; 
prayer, 371 f. ; hymns, 388 ff. ; 
early confession, 419 f. ; Mass, 
400 f. ; mirror of conscience, 
436 f. ; history of Ch. D., 

474 f- 
Affections, emotions, 26, 53, 67, 

2ii, 219, 306. See Will. 
Age, for I. Confession, 426; 

confirmation, 472. 
Agnostics, 541. 
Aids to instruction, 277 ff. 
Aim of Ch. D., 19 ff., 50, 71. 
Air, musical, 396. 
Alcuin, 512. 

Altar-bell, 408 ; A. -boys, 414 ff. 
Amendment, purpose of, 440. 
American EccL Review, 80, 

104, 115, 128, 304, 336 f.. 359. 

363 f., 368 f., 409, 454, 462. i 

579 



Ansgar, St., 506. 
Answers, see Questions. 
Antithesis, see Contrast. 
Apologies, Christian, 487. 
Apostles' Creed, 136, 350. 
Apostles, their method, 483 ff. 
Applications, practical, 200 f., 

209 ; in Bible History, 238 ; 

catechism, 264. 
Approbation, eccl., 213, 347. 
Archconfraternity of Ch. D., 

79, 520, 531. 
Argumentation, 252 ff. 
Assistant priests, 74. 
Attention, 203, 283 ff. 



Attractiveness, of the lesson, 21, 

54, 62, 68, 122, 202 ff., 278, 

286, 295, 305 ; homily, 412. 
Attrition, 442. 
Augustine, St., 21, 25, 90, 124, 

204 f., 220, 489 f., 500 ff., 548. 
Australia, Councils, 48 ; catech., 

561. 
Authority of God, 22 ; basis of 

all A., 259 ; A. of the Church, 

22, 215 f.. 256. 
Aversion to Ch D., 193, 204, 

300 f. 

"Baby talk,"' 378. 

Baltimore, I. Dioc. Synod, 29; 
Pro v. Councils, 32, 39, 77, 
451, 556; I. Plenary C, 39, 
76, 556; II. PL C, 32, 41, 
422, 557; III. PL C, 30, 32, 
34, 44, 61, 99, 358, 395, 453, 
468, 539, 557. 



5 8o 



Index 



Baptism, lesson on, 249; of 
catechumens, 493 ; of infants, 
496, 504 ; baptismal vows, 
463 f., 493 ; candle, 466. 

Bard, a, 395. 

Basedow, 218, 541. 

Beauty of virtue, 26, 209, 260 f., 
300. 

Belief, see Conviction. 

Bell, ringing of altar-b., 408. 

Bellarmin, Card., 137, 343, 354, 

535 ff-» 556. 

Benedict XIII., 523, 536; B. 
XIV., 531. 

Benedictines, 516. 

Bible not for children, 55 ; B. 
of the Poor, 505 f. ; B. in 
verse and story, 509. 

Bible History, importance, 53 ; 
help in catech., 55, 162, 241, 
280; course, 113, 117, 119, 
128 f., 156 ff . ; stages. 230; 
in liturgy, 149 f., 156; for the 
catechumens, 491, 501 ; in 
Middle Ages, 505 f. ; books, 
552 f., 563 f. 

Biblical commentary, 235 f. ; 
quotations, 255, 343 f. ; geog- 
raphy, archaeology, 163, 167. 

Biography, 61, 143 f., 147. 

Birthday celebration, 377. 

Bishops, 73. 

Blackboard in Ch. D., 316 ff., 
427, 472. 

Body, resurrection of, 270 ff. 

Books, selection of, 360 ; use, 
366 ; in public library, 368 ; 
as reward, 370. 

Borromeo, St. Chas., 527 f. 

Bossuet, 536, 553. 

Boudon, Henry, 529. 

Boys, special care, 87. 

Branches of Ch. D., 50 ff., 185. 

Bridget, Rev. T. C, 566. 

British Empire, eccl. laws, 45 ff. 

Brothers of the Common Life, 
517 ; of the Christian Schools, 
523 ; School Brothers, 546. 



" Buffalo Course,' 1 373 ff., 386. 

Bus, Cesar de, 522. 

Businger's Bible History, 552, 

, 563- 
Butler's Catechism, 538. 

! Calasanctius, St., 523. 

I Canada, Councils, 45 ff. 

I Candles at I. Communion, 465. 

J Canisius, Bl., 137, 343, 532 ff. 

Capecelatro, Card., 554 f. 
I Capital Sins and Virtues, 357. 

Caricatures, 309. 

Carroll, Bishop, 29. 

Cashel, Council, 46, 467. 

Cassock, 83. 

Catacombs, pictures in, 495. 

Catechetics,496, 501, 503, 508 f. ; 
511 ff., 544 ff. 

Catechism (instruction), its 
work, 20; nature, 51; kinds, 
114; length, 117, 300. C. 
(the book), 339 ft'., 516, 517, 
532 ff.; its division, 136 ft.. 
341 f. ; official, 333 ; oppor- 
tune, 345 ; pictorial, 303 f., 
313. See Uniformity. 

Catechist, his office, 71, 78; 
models, 72 ; installation, 79 ; 
qualities, 80 ff. ; dress, 83 ; fit- 
ness, 97 ; manners, 82, 204, 
299 ; prayers, 89 ; love of the 
children, 69, 84, 96, 295, 473 ; 
knowledge, 90 ff., 365 ; library, 
364 ff., 569; in the singing 
class, 393. Lay C, 77, 103, 
496, 505. Lady C, 46. 

Catechumens, 487 ft". 

Catechumenate, 488, 497. 

Censure, 86, 299, 406. 

Ceremonies, see Liturgy. 

Change, of subjects, 185 ; text- 
books, 186; form of instruc- 
tion, 206 f., 210. 
J Charity, double precept of, 139. 

See Love. 
I Charlemagne, 504, 511. 
I Charlier, see Gerson. 



Index 



581 



Charles Borromeo, St., 527 f. 

Charts, see Maps. 

Cheerfulness, 96, 204, 295. 

Child study, 93 f. 

Children's duties, 199; hymns, 
399 ; Mass, 402 f. 

Christian Doctrine, Confrater- 
nity of, 46, 79, 520, 531 ; in- 
dulgences, 79; Fathers of, 
520, 522. 

Christmas cycle, 326. 

Chrodegang, Bishop, 511. 

Chronology, 125 f., 145 f., 196. 

Church, and Ch. D., 28; her 
authority, 22, 215, 256; Ch. 
History, 58 ff., 143 ff, 160, 
267 ; language, 213 ; hymns, 
388; loyalty to, 113, 216; 
Ch. and Holy Ghost, 469. 

Church (building), its symbol- 
ism, 218, 324 f., 407; be- 
havior in, 406 f. 

Cincinnati, Councils, 35, 43 f. 

Civilization and Ch. D., 34. 

Classes in Ch. D., U2ff., 155 ff. 

Clearness, see Perspicuity. 

Clerics, regular, of pious schools, 
522. 

''Cleveland Conspectus, 11 147, 
390 f. 

Colbert, Bishop, 530. 

Colored pictures, 308; chalks, 

317- 

Columbian Catholic Summer 
School, 172. 

Commandments of God, 24, 113, 
139, 322 f., 35 if., 423, 427 f., 
492. C. of the Church, 140, 
353 f. The VI. C, 266, 429. 

Commentary, biblical, 235 f. 

Communion, I. holy, time, 453 ; 
preparation, 454 ; celebration, 
463 ; souvenir, 466. Spiritual 
C, 460. Ch. D. after I. C, 
44 f., 47, 50. 

Comparisons, 177, 179, 208, 229. 
476. 

Concert recitation, 210, 237, 375. 



Concord among teachers, 89. 

Conduct, Christian, 19, 24; in 
church, 406 f., 449. See De- 
meanor. 

Confession, I. holy, 419 ff. ; 
preparation, 70, 422 ff. ; parts, 
427 ff. ; examination of con- 
science, 427 f. ; contrition, 
440 ff. ; amendment, 444 ; ac- 
cusation, 445 f. ; penance, 
447 ; external circumstances, 
448 ; place, 450 f. ; tickets, 
451; secret, 432, 446, 449; 
warning, 452. General C, 

459- 
Confidence of pupils, 287, 291, 

299>3°3, 373.452- 
Confirmation, 467 ff. ; time, 

471 f. ; age, 472. 
Congregations, teaching, 522 f., 

544 f- 
Connection of subjects, 115, 141, 

151, 184 ff, 188, 216, 247 f., 

278, 295, 318, 353. 
Conscience, voice of, 259 f ., 420 ; 

examen, 420, 427 ff. ; mirror 

of C, 435 ff. ; false C, 429 f. 
Constantine the Great, 504. 
Contrast, 135, 181 ff., 478. 
Contrition, 440 ff. ; act of, 377. 
Controversy, 197, 257 ; books, 

363. 
Conviction, religious, 22, 81, 

254. 
Councils, Provincial, in Middle 

Ages, 529 ; in modern times, 

37 ff., 55 6fT. 
Counsels, evangelical, 140. 
Course of instruction, H2ff. 
Creed, Apostles', 136, 350 f., 485 . 
Cross, sign of the, 381 f. Triple 

C, 381. Way of the C, 70, 

375- 

Cusani, Mark de, 520. 
Cyril of Jerusalem, St., 499. 

Dates, historic, 144, 196, 318. 
David, Bishop, 562. 



5§2 



Index 



Deaconesses, 496. 

Decalogue, 140. ^Command- 
ments. 

Defects of catechist, 192, 298 ff. ; 
catechism, 347 m 

Definitions. 234, 241, 245, 280. 
318. 

Deharbe, S.J., 59, 341, 55ofF. 

Deists, English, 540. 

Demeanor of catechist, 82, 204, 
299. See Kindness. 

Details, 100. 

Detention after class, 291, 294. 

Devotion, 384. See Practices. 

Diagrams, 319. 

Dialect, 220. 

Difficulties, 105 ff. 

Dignity of Ch. D., 71, 78 ; cate- 
chist, 82, 220. 

Diocesan catechism, text-books, 
333> 337; programme, 117, 
120; hymn-book, 394. 

Discipline in class, 283 ff., 311 ; 
D. of the secret, 493 ff. 

Dismissal from Ch. D., 294; of 
altar-boys, 417. 

Distinctions, 182. 

Divisions of subject, 194 f., 318. 
D. of the catechism, 13611". ; 
341/., 348. 

Doctrinarians, 520, 522. 

Dogma and Moral, 115, 136, 
248. 

Dominicans, 516. 

Don Bosco, 555. 

Drama, religious. 506 f. 

Drane, Miss, 506 ff. 

Drawings, 316 ff. 

Dress of catechist, 83 ; girls at 
I. Communion, 461 f. 

Drills, gymnastic, 210. 

Drilling, pious, not devotion, 

383- 
Dublin, Council, 77. 
Dubuque Catechism, 562. 
Ducpeteaux, 30. 
Dupanloup, Bishop, 19. 27, 29, 

30, 52, 64, 82, 89, 95, 100, no. 



114, 143, 201, 204, 206 f., 213, 
219, 223, 252, 279, 371, 376, 
386, 389, 401, 456, 554. 

Early religious instruction, 28 ff., 
56, 114. 117: historical, not 
doctrinal, 189: in prayers, 
114I'., 372 f. 

Easter cycle, 327 f. 

Ecclesiastical spirit, 21 1 ff. ; lan- 
guage. 203 ; maps, 315 ; pray- 
ers, 195, 373, 377. See Year. 

Edmund of Canterbury, St., 

5H- 

Education and instruction, 19, 
27 f., 50. 187 f., 300: unsec- 
tarian E., 29. 

Elder, Archbishop, 66. 

Eliseus. prophet, 75. 

Ember Days* confession, 70, 
422. 

Emblems, symbolic, 319. 

Emotions, see Affections. 

Encyclopaedists, French, 540. 

England, Ch. D. in, 48 f. ; Mid- 
dle Ages, 507 f. 

• ; English Ladies," 523. 

Epistles and Gospels, 122, 152, 
154 f. 

Eucharist, Bl., 68, 141, 245,423, 
458. See Mass, Communion. 

Evidences of religion, 23, 252 ff. 

Examinations, in class, 222 ff. ; 
written, 29 1 , 299 (see Testing) . 
E. of conscience, 70, 427 ff. 
E. of catechumens, 493, 497. 

Example of priests, 386, 418. 

Examples, force of, 26, 386 ; use, 
180 f.. 263 f., 443 f. E. from 
the Bible, 54, 122, 156 ff. 

Exercises, see Practices. 

Exhortation, see Homily. 

Explanations, 20 f., 81, 128, 
190 f., 214 f., 234 f., 247 f. ; of 
pictures, 311 f . : prayers, 383 ; 
hymns, 392 ; Mass, 401 ; lit- 
urgy, 63 f., 148 ff., 153; in 
catechism book. 343. 



Index 



583 



Eyes of the catechist, 231, 283 f. ; 
pupils, 287. 

Facts as proofs, 256. 

Faerber, Rev. W. ; 562. 

Faith, its motive and evidence, 

22 ; acts, 23. F. and morals, 

136, 248. 
Familiarity with pupils, 2>j i. 
Family influence, 35 f., 76, 100 f. 

See Parents. 
Fander, Rev. }., 59. 
Fasting, lesson on, 264. F. for 

Communion, 461. 
Fathers of Ch. D., 520, 522. 
Faults of catechist, 56, 66, 135, 

142, 189, 191 ff., 243,255,270, 

317,322, 347 f., 349. 
Feasts, eccl., 64, 148 ff. See Lit- 
urgy, Year. 
Feelings, see Affections. 
Fenelon, Archbishop, 531. 
Fiction, 181, 360 ff., 368. 
Finn, Rev. F. J., S.J., 363. 
Fitness, of catechist, 97 ff. ; of j 

text-book, 100 ; of instruction, j 

189 ff. 
Fleury, Claude, 204, 537. 
Forms of the instruction, 217 ff. j 

F. of prayer, 195, 374 f. 
Formulas of the catechism, j 

158 f., 280 (memorize) ; 297, 

350 ff., 507 (in Middle Ages). ! 
Fourier, Bl. Peter, 523. 
France, national catechism, 553. 
Franciscans, 516. 
Francis de Sales, St., 176, 528. 
Francis Xavier, St., 27,195, 524 ff. 
Freethinkers, 540. 
Furniss, Rev. J., 36, 201, 313, 

385, 390, 403, 564 f. 

Gentleness, see Kindness. 
Geography, biblical, 163, 235, 

314; eccl., 315. 
Gerson, John, 73, 419, 5i4ff. 
Ghost, Holy, in the child, 64, 

66 f. ; in the Church, 146, 469 ; 

devotion to, 470, 578. 



Gibbons, Cardinal, 36, 73, 94, 

305 f- 

Giezi and Eliseus, 75. 

Gilmour's " Bible History," 563. 

Glancey, Rev. M. F., 126, 240. 
563 f. 

God's will, 24, 253, 259. 

Goethe, the poet, 307. 

Gospels and Epistles, 152 f., 
339> 4io. 

Grace, divine. 65, 69 f. 

Grades in Ch. D., see Pro- 
grammes. 

Gregory the Great, 26, 84, 506. 

Gregory of Nazianzen, St., 506. 

Gregory of Nyssa, St., 503. 

Groet, Gerard de, 517. 

Grouping of facts, types, proph- 
ecies, 125 f. 

Gruber, Archbishop, 547 f. 

Guardian Angel, 375. 

Guardians, duty of, 49. 

Guizot, 34. 

Gymnastics, 210. 

Hail Mary, 356,375. 
Halifax, Council, 46. 
Hamon, Rev., 73, 75. 
Hands, position, 287. 
Happiness through religion, 33. 
Hirscher, 24, 140, 199, 267, 434, 

549 f. 
History of Ch. D., 474 ff. ; of 

Apostles, 123; of heresy, 

145 f. See Bible, Church. 
Home, see Family. 
Homily, children's, 153, 410 ff. 
Hope, virtue of, 137 f., 158. See 

Acts. 
Hymns, sacred, 69, 151 f., 160, 

169, 388 ff. ; explanation, 392 ; 

Protestant, 398 ; at Mass, 398 ; 

H . book, 394, 408. 
Hyperbole, 480. 

Ideas, 244 f. 

Ignatius Loyola, St., 521. 

Illuminati. 540. 



5»4 



Index 



Illustrated text-books, 303 f., 
565 f. 

Images, see Pictures. 

Imagination, 207, 232. 

Immodesty, 268. 

Immortality of soul, 258. 

Impartiality, 86. 

Impatience, 295. 

Impression, 254,277 m, 304, 319. 

Impurity, 268. 

Indulgences, Ch. D., 79. 

Infant baptism, 496, 504. 

Innovations, 211. 

Instruction, see Education. 

Interest, see Attention, Attrac- 
tiveness. 

Invectives, 86, 291. 

Ireland, Ch. D. in, 46 f. ; cate- 
chism, 538. 

Irish Eccl. Record, 19, 79, 88, 
90 f., in, 561, 566. 

Jerome, St., 153. 

Jesuits, 521. 

Jesus Christ, 21, 72, 124, 208, 

252, 476 ff. 
John VIII. of Treves, 528. 
Jokes, 220 f. 

Judgment, last, lesson on, 274 ff. 
Justice, Christian, 140. 
Justin, St., 410, 487, 498. 
Juveniles, 358 ff. 

Kant, 137, 541. 

Ketteier, Bishop, 74, no, 125, 

134, 344- 
Kindness, 85, 417, 452. 
Knecht, Bishop, 121, 123, 126, 

543, 553, 564- 
Knowledge, Christian, 19 f. ; in 
Catechist, 90 ff. 

Lady catechists, 46, 496. 

Lambing, Rev. A. A., 29, 63, 78, 
82 f., 87, 101, 150, 201, 217, 
279, 334, 382, 386, 565. 

Land, Holy, 314. 

Language, eccl., 213, 340, 348. 



Langthaler, Dean, 303, 305. 

La Salle, St., 523. 

Lateran Council, 426. 

Latin language, 497, 509. 

Lavelle, Rev. M., 80, 104, 115. 

Lay catechists, 71, 77^., 103, 
496, 505. 

Lecture form, 218 ff., 472. 

Legislation, eccl., on Ch. D., 
37 ff., 556 ff. 

Length of course, 116; of les- 
son, 298, 300 ; of prayer, 375, 
384; homily, 412; confes- 
sions, 450 ; preparation for I. 
Com., 453. 

Leonidas, St., 498. 

Leo XIII., 212, 342, 536. 

Lessing, 54. _ 

Liberal theories, 212. 

Library, Sunday-school, 358 ff.; 
public, 368 ; catechisfs, 364, 
569 ff. 

Life of Christ, 19, 50, 54, 123L 

Litanies, 375 ; Sunday-school L., 
376. 

Literature, 358 ff. 

Liturgies, 61 f. 

Liturgy, 61 ff, 1 13 f., 148 ff., 152, 
i6of., 178 f., 185, 197, 228, 
276. 

Lives of the Saints, heroes, and 
other great men, 61, 143, 146 f., 
362. 

Local Saints, 146 ; customs, 200, 
344 ; vices, 439. 

Lord's Prayer, the, 356. 

"Loretto, Ladies of," 523. 

Love, virtue, 25, 260; double 
precept (charity), 139, 322; 
1. for children, 69, 84. 

Low Sunday. 463. 

Loyalty to Church, 103, 216 f. 

Luther, 137, 307, 5 1 8, 540. 

McCafferey's Catechism, 557. 
Manners, see Demeanor. 
" Manual, 11 see Wenham. 
Maps, 3i4f. 



Index 



585 



Mass, Holy, 62 f., 141, 400 ff. ; 
weekdays, 402, 404; Child- 
ren's M., 402 ; places, 407, 
prayers, 408 ; hymns, 398. 
M. servers, 41 4 if. 

Matrimony, 76. 

Maynooth, Council, 47 ; cate- 
chism, 560 f. 

Maxims, see Proverbs. 

Mean, the golden, 297, 436. 

Meditation in school, 373. 

Meekness, see Kindness. 

Meetings of teachers, 104. 

Melody of hymns, 396. 

Memory and memorizing, 61, 66, 
97,188, 189, 191 f., 255, 277 ff., 
300, 318, 374. 

Mercy, Works of, 92, 139, 356 f. 

Messianic prophecies, 125. 

Method, necessity, 98 f. ; tradi- 
tional, 128, 135, 211, 341,474, 
543; correct, 295 f., 347; wrong, 
192 f, 222, 243, 298 {see 
Faults) ; in prayer, 380 ; hymns, 
392; Mass, 409; homily, 410. 
M. of Christ, 476 ff. ; Apostles, 
483 ff. ; catechumenate, 490 ff. ; 
Origen, 499; St. Cyril, 500; 
St. Augustine, 501 ; Jesuits, 
521 f. ; St. Fr. Xavier, 195, 
525 ; Canisius, 533 ; Patrizi, 
536; Overberg, 547; Hirscher, 
550; Deharbe, 551; St. Sul- 
pice, 554; Don Bosco, 555. 

Middle Ages, 37 f., 504 ff. 

Miracle Plays, 506. 

Mirror of Conscience, 435 ff. 

Mission, canonical, 74. 

Mission-church, Ch. D. in, 45, 
103, 118, 391 f., 454. 

Missions, Catholic, 146, 315, 
319; early M. in United 
States, 167, 169. 

Mode of instruction, 176 ff. 

Modern times, Ch. D. in, 517 ff. 

Money as reward, 291, 418. 

Monks and Ch. D., 516 f. 

Monthly devotions, 150, 152. 



Morals and dogma, 136, 248. 

Mortification, 266, 422. 

Mosaic tabernacle, 324 ; tables, 
322 f., 352. 

Motives of faith, 22 ; morality, 
26, 198, 248, 253, 260 if. ; con- 
trition, 440, 442 f. ; examples, 
443 f. ; supernatural, 261, 440. 

Mueller, Rev. M., 562. 

Mystagogical catechism, 495. 

Mysteries (plays), 506. 

Names, Christian, 220 ; difficult, 
318. 

Napoleon I., 34 ; catechism, 553. 

Narration (recital), 231. 

National Saints, 146, 200; cus- 
toms, 200, 344. 

Natural reasons, 254, 257 ; mo- 
tives, 262 f. ; advantage of 
early confession, 420; N. re- 
ligion, 540. 

Nature study, 148, 183, 477. 

Nautologus, 496. 

Negligence of parents, 102 ; of 
catechist, 109. 

Neumann, Bishop, 557. 

Neumayer, S.J., 530. 

New Orleans, Council, 40. 

New York, Councils, 40, 44, 101, 
539. " N. Y. Course," 163 ff., 

373- 
Nicknames, 86. 
Night schools, 48. 
Notice of subject, 188, 230, 241. 
Notre Dame, Sisters of, 523. 
Nudities on pictures, 309. 
Numbers to memorize, 144 f., 

196,318. N. of sins, 433, 437. 

Object form (lessons), 184, 

226 if. ; 380. 
Obedience, 71. 
Obligations, moral, 259. 
Obstinacy, 294. 
Official catechists, 73 ff. ; books, 

333. 337- 
Old Testament history, 125 f. 



5 86 



Index 



Olier, J. J., 529, 554. 
Opportuneness, 199, 345 ff., 349, 

385, 393- 

Oral teaching. 218, 332, 412, 439. 

Order of Bible Stories, 120 ff., 
156; catechism, 134 ff., 139, 
159, 198; Church History, 
145 ff. ; liturgy, 152 ff. ; sacra- 
ments, 142 ; eccl. year, 325 ff. ; 
prayers, 375 ; confession, 430. 

Orders, religious, and Ch. D., 
516 f. ? 522 ff., 545 ff. 

Organization of Ch. D., 103, 112. 

Origen, 498. 

"Our Father,' 1 the, 138, 356, 

375- 
Overberg, 81, 120, 176, 298, 

547 f- 
Overburdening the pupils, 194, 

196, 298, 385, 409, 433. 

Palestine, 314. 

Parables, 21, 180, 424, 476 f. 

Parents, 43, 49, 76, 100 ff., 108, 

294, 405 f., 462. See Family. 
Parish priest, 43, 47, 74, 76, 104. 

See Schools. 
Partiality, 86, 292. 
Parts, see Branches. 
Passion, its influence, 67. 
Patience, 85. 
Patrizi, Card., 536. 
Patron Saints, 376 f. 
Paul, St., 388, 483, 486. 
Peace of soul, 421. 
Peacefulness, 88. 
Pedagogy, 67, 91, 100, 138, 141, 

176, 185, 226, 335, 347, 349, 

367, 375>47M books, 364 f. 
Perfection, Christian, 141. 
Pericopes, 152 ff. 
Perspicuity, 21 f., I77ff, 221, 

296. 
Pestalozzi, 218. 
Peter, St., 483 f., 486. 
"Philadelphia Course," 168 ff., 

197, 281, 373>39i- 
Philip Neri, St., 85. 



I Philosophers, French, 540. 
! Piarists, 522. 

Pictures, religious, 179, 235, 
302 ff.; Parisian, 310; series, 
313; in catechism, 303, 313; 
in catacombs, 495 ; Middle 
Ages, 505 f. 

Piety, see Practices. 

Pithy sayings, 21, 183. See Pro- 
verbs. 
; Placards, religious, 508. 

Places, see Position. 

Plan, see Programme. 

Plays, miracle, passion, 506. 

Polemics, 197,257; books, 363. 

Poor, Bible of the, 505 f. 

Poor children, see Pupils. 

Portalis, Count, 30. 

Port of Spain, Council, 46. 

Position in class, 283, 286; in 
church, 284, 407; at confes- 
sion, 448 ; hands and text- 
book, 287. 

Positivists, 541. 

Possevin, S.J., 526. 
| Pouget, Fr. A., 538. 

Practicalness, 1 96 ff . , 239, 297. 

Practices, pious or religious, 23, 
26, 66 ff., 201, 239, 265, 371 ff., 
384 f., 425,470. 

Praise, 293. 

Prayer, 1 14 ff., 138, 142 f., 371 ff. ; 
memorizing, 191 f., 195 ; extem- 
poraneous, 379 ; in class, 261;, 
373; forms, 374; daily, 385, 
427, 445 ; at Mass, 408 f. ; con- 
fession, 445, 448 ; communion, 
459, 461, 466 ; at home, 372 ; 
in rhyme, 378. 

Prayer-books, 387, 408, 439. 

Prayers of catechist, 89, 96, 295, 

473; 

Premiums, 291. 

Preparation of catechist, 94 ff. ; 
of subject, 229 ft"., 31 1 ; homily, 
411. P. of children for the 
sacraments, 411, 422, 452, 467. 

Presentation Nuns, 523^ 



Index 



587 



Priest as catechist, 49, 74, 104. 
Printing, invention of, 517. 
Prizes, 291. 

Processions, 113, 149, 152. 
Prodigal Son, 424, 443. 
Programmes, 1 1 2 ff. , 1 5 5 ff. ; 

contents, 174. 
Prompting, 286. 
Pronunciation, 221, 233. 
Proofs in dogma, 254 ff. ; morals, 

258 ff. 
Prophecies, 125. 
Protestantism, 38, 517. 
Proverbs and pithy sayings, 

182 ff., 240, 257, 264, 482 f. 
Psychological fitness, i89ff. 
Punishments, 214, 260 f., 289 ff. ; 

foolish, 291 ; remitted, 292 ; 

corporal, 294 ; motive of con- 
trition, 441 f. 
Pupils, rich and poor, bright 

and dull, 86 ff., 93 f., 290, 457. 
Purcell, Archbishop, 58. 
Purgatory, 441 f. 

Qualities of catechist, 80 ff. ; 
Ch. D. programme, 174; in- 
struction, I76ff. ; discourse, 
220 f. ; questions, 224 ff. ; ap- 
plication, 238 ff. ; narration, 
231 f. ; commentary, 236; 
definition, 244 f . ; argument, 
252 ; reward and punishment, 
291 f. ; pictures, 301 ff. ; text- 
books, 337 ff. ; catechism, 
339 5 juveniles, 360 ff. ; prayer- 
books, 387 ; hymns. 395 ff. ; 
homily, 41 1 ; Mirror of Con- 
science, 437 ff. ; apostolic 
preaching, 486 ff. 

Quebec, Council, 45 ; catechism, 

559- 

Question form, 223 ff. 
Questions, 210, 222, 236, 286, 
296, 312, 349- 

Rabanus, Maurus, 512. 
Raikes, Robert, ix. 



Rationalism, 540, 542. 

Reading (literature), 358 ff. 

Reasons for belief, 254. 

Recapitulation, see Repetitions. 

Recitation, simultaneous, 210. 

Reeve, Rev., Bible History, 539. 

Reformation, Protestant, 517. 

Regularity at Mass. 404 f. ; in- 
struction, 454. 

Reilly, Dr., catechism, 538. 

Religion, its nature. 19; knowl- 
edge, 20; acts, 23, 26; im- 
portance, 28 ff. ; social effects, 
34. R. of reason, 540. 
I Repetitions, 188, 222, 233, 243, 
\ 278, 296, 383, 413, 452. 
; Reprimands, 292 1. 

Reserve, 82. 

Revelation, divine, 22, 55, 58. 
: Reverence, 217, 386 f., 406 f. 
' Reviews, see Repetition. 
i Rewards, 203, 260 f., 289 ff., 426. 

R. of catechist, 109. 
! Restlessness, 288. 
i Rhymes, 240, 378. 

Rousseau, J. J., 28 f., 32, 540. 

Rome, Council (1725), 536. 

Rule of Faith, 136. 

Sacrament, Bl., see Eucharist. 

Sacramentals, 152. 
J Sacraments, 113, 142, 355. 
! Sacrifice of the Cross, 141, 323 f., 

Mass, 400 ff. 
I Saints, patron, 376 f. 
; St. Louis, Council, 34, 44. 

Salesian Congregation, 555. 
J San Francisco, Council, 43. 
I Satisfaction (penance), 447. 
I Schmid, Canon, 548. 

Schmid, M. J., 530. 

Scholasticus, 511. 

Schools, parochial, 39, 102, 
504 ff., unsectarian, 29 ; pub- 
lic, 36, 102, 454. 

Schuech, 1 15, 1 19, 254, 267. 312, 

377- 
Schuster, J., Bible History, 552. 



5 88 



Index 



Scripture, sec Bible. 
Scrupulosity, 438. 
Scrutinies, 493, 497. 
Scolding, see Censure. 
Seal of confession, 432, 446, 449. 
Secret, discipline of the, 494 f. 
Self-denial, 266, 422. 
Self-knowledge, 420, 434. 
Self-improvement, 93. 
Seminaries and Ch. D., 99. 
Severity, 299 f. 
Sexes, the, 268, 270. 
Shamrock, emblem, 321. 
Sign of the Cross, 381 f. 
Silence, 284, 288. 
Similitudes, 476. See Compari- 
sons. 
Sin, 26, 140, 260; capital, 357; 

table of S., 435 ; venial, 433, 

462 ; forgotten, 463. 
Sisters, see Orders. 
Sixth Commandment, 266 ff., 

429, 438. 
Slang, 220. 
Songs, see Hymns. 
Spalding, Bishop, 56, 59, 60, 80, 

97, 541 f. 
Spinoza, 540. 
Spirit of religion, 81, 97 ; prayer, 

89; eccl., 211 ff. 
Stages of instruction, 229 ff. 
Stolz, Alban, 267, 290 f., 414. 
Stories, 53 f., 180 f., 207, 241, 

243, 247. 
Success, conditions of, 96 ff. 
Sulpice, St., method, 554. 
Sunday and Ch. D., 38, 39, 42, 

45> 47 f- 

Sunday-school, 41, 44 f., 49; 
teachers, 77 f., 103 ; organiza- 
tion, 103; programmes, 170 
ff. ; conferences, 172 ; library, 
358 ff. ; litany, 376; super- 
intendent, 104; origin, ix. 

Supernatural element in Church, 
148 ; motives, 254, 261 f, 440 ; 
effects in confession, 422 ; 
preparation I. Com., 457. 



Supervision at Mass, 408; at 
confession, 450; altar-boys, 
418 ; in school, 294. 

Symbolism, in liturgy, 152, 218, 
407, 477; of miracles, 236. 

Symbols, 319 ff. 

Table of sins, 435 ff. 

Tablets on walls, 508. 

Talk, baby, 378 ; long, 210, 239, 
285. 

Teacher, see Lay Catechist. 

Technical, see Terms. 

Temple, Jewish, 324. 

Terms, technical, 22, 198, 339 f., 
347 f. ; ecclesiastical, 216, 221 ; 
biblical, 221, 234. 

Testing, 222, 254, 278, 282. 

Text-books, 100, 145, 184, 186 f., 
213, 287, 297, 331 ff. ; illus- 
trated, 304, 566. 

Theodule, Bible reader, 509. 

Theodulf, Bishop, 511. 

Theology, knowledge, 90 ; cor- 
rectness, 212, 347. 

Third Orders, teaching, 546. 

Thomas a Kempis, 517. 

Thomas Aquinas, St., 5 13 f. 

Thornesby of York, 514. 

Thurles, Council, 46. 

Tickets at confession, 451 f. 

Time for catechism, 289; con- 
fession, 426; I. Com., 453, 
463 ; confirmation, 472. 

Tools, educational, 302 ff. 

Topical order, 125 f. 

Tortosa, Synod, 516. 

Tradition, catechetical, 105 ff. 
135, 212, 341 f., 474, 543. 

Transubstantiation, 141. 

Trent, Council, 38, 62, 142, 217, 
426; catechism, 5 [9, 529. 

Trials of catechist, 105 ff. 

Trifles in method, 99. 

Trinity, Bl., emblems, 320 f. 

Tuam, Council, 47. 

Types, Messianic, 125. 

Typology, biblical, 125, 180. 



Index 



589 



Ugliness of sin, 26, 140, 260; 

examples, 122. 
Understanding, 22, 277, 332. 
Uniformity, 51, 116, 124, 135, 

147, 151, 185 ff., 295, 335 f., 

346 ; 556- 
United States and Ch. D., 29, 

39 ff. ; Catholic schools, 30 : 

eccl. map, 315; catechism, 

354> 556 ff-> confirmation, 

471 f. 
Vnity ofCh. D., 51, 55, 295. 
Ursuline Nuns, 523. 

Variety of exercises, 71. 210, 
229. 

Vatican Council, 536. 

Virtue, 140; infused, 65; theo- 
logical, 137; capital, 357. 
See Beauty. 

Visitation Nuns, 523. 

Visits to Bl. Sacrament, 70, 
461 ; to parents of pupils, 102. 

Voltaire, 540. 

Vows, baptismal, 463. 493. 

Walsh, Archbishop, 539, 561. 
Way of the Cross, 70, 375. 
Weitenauer, Ignat., 530. 



i Wenham, Canon, " Manual,*' 35, 

91,93,114,189^,209.; Bible 

Readings, 563. 
I West Indies, Council. 46. 
Westminster, Council, 48, 467 ; 

catechism, 560. 
White, Sunday in, 463. 
Will, training of, 25, 53, 67, 

1 88, 2 1 9, 444. See Affections. 
Wiseman, Card., 303. 
! Word of God, 255 f. 
Words of catechism, 20 f., 24, 

52, 66, 97; strange w., 221, 

234. See Terms. 
Works, good, 140; of mercy, 

139 f- 

Worship, divine, 27, 142. 

Written preparation, 95, 268 ; 
lessons, 291, 279, 413; con- 
fession, 43 1 f. ; examination 
of conscience, 427. 

j Year, ecclesiastical, 64, 148, 150, 
152, 154, 156, 160, 297; dia- 
grams, 325 ff. 
Yorke, Rev. P. C, 565. 
Youth andCh. D., 27 ff. 

Zeal, 81, hi. 



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